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VOL. Hi JAHUARY, 1?67 HO. 1 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Another stage of time is left behind us — 

One less to come. 
Another shortening of the links that bind us 

To Heaven and Home: 
The new unsullied page before us lies; 

The path yet untrod, 
If marked by. hope or sorrowful surprise, 

Is only known to God. 

Our part in lowly service still fulfilling 

Each days demands, 
With girded heart and hands by grace made willing 

As He commands • 
One step today, tomorrow one step more, 

The patient feet shall win* 
Till where the homelight shows our Father's door 

His love shall lead us in. 

— Selected 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


• Beat wishes for a truly happy New Year! This issue 
of ,r The Pilgrim 1 ' comes to you from Maple 3 Ontario, 
Canada where we are spending about three weeks* Most 
of our subscriptions expire at the beginning of the year. 
Your expiration date follows your name on the envelope 
your "Pilgrim 11 is mailed. in. We do appreciate all our 
renewals .. We would like to make a special offer for 
this year. If you know of anyone you think would like 
to receive this publication, you can subscribe for them 
for the first year for $1.00 instead of the regular 
price of $1.5(0. This offer is, good- throughout I967. 

We also invite good spiritual , scriptural contribu- 
tions in the form of poems, articles or even suggestions. 
Pray that this little project may be for God's glory 
and the benefit of each one who reads it. — L.C. 


The world is changing. We can all see it; especial- 
ly the older ones can tell of- many changes that have 
come about in their lifetimes. At this time of year we 
often look back and evaluate the events .of a year that 
has just past and then think of what the new year will 
bring. Each event of our lives probably 'serves to 
change us just a little. 

Yfe :; all know that some changes are good and some are 
harmful. Perhaps most people are reluctant to see 
changes come. The "good ' : did days" seem so pleasant and 
comfortable. But we cannot always prevent changes. In 
fact we cannot stand still. It is characteristic of 
mortals and of this world that we are not constant. 

- ~" -— THE PILGRIM- 3 

But with God and His realm and His truth it is different; 
God never changes. Jesus Christ is "the same yesterday, 
today, and forever." The Lord told Israel through the 
prophet Malachi, "I am the Lord, I change not.- 1 *- God ' s 
word never changes. Jesus says, "Heaven and earth shall 
_ pass away, but my words shall not pass away. "(Matthew 
2l*.:35) It gives us great assurance to know that there ■ 
are some things that do not change. There are some 
things th:t wo cr.n depend upon. 

Christians should be willing to change and sometimes 
we have a choice. As we said, some changes are harmful. 
We need a guide to judge these changes, and we have it. 
Changes that bring us closer to those things that are 
constant are in the right direction. Tnose that take 
us farther from God and His word are wrong.. 

There is teaching in the world that declares that 
"the only thing constant is change"; there is -no .-fixed 
truth, no fixed moral .standard, no clear-cut, right or 
wrong. In the extreme it even teaches that God is only 
a creation of man and therefore He, changes too. We know 
this to be untrue. 

Even natural ; reason will tell us that there is a 
supreme, all-powerful, unchangeable Creator. We can 
see His handiwork in nature, in the heavens, in our own 
bodies. But to know Him we $eed -the, revelation of His • 
word which He sent down from Heaven in the. person, of 
His Son Jesus Christ. Here we find the constants and 
the unchangeable s. " Here we find ground we can stand on. 
This is our standard, and all our changes should bring 
us closer to Him. This standard can serve as a test of 
our conduct, our doctrine, our traditions and customs. 

Our people and "plain people" in general have been 
charged with having a know-it-all attitude. Perhaps 
we are guilty sometimes. We should be fully. persuaded 
in the truths of God's word. But as long as we are 
mortal, we are still imperfect and subject to change, 
and we can still learn. We should be willing to change 
if the change brings us closer to God Is worfl. 

Let us not try to re-evaluate God's word. Let us 
accept it by faith for what it is — perfect and unchange- 
able. But we can evaluate our position in relation to 


God T s word. This should be a daily examination of ...every 
phase of- our lives. W'0'""have" the promise of God f s Holy 
Spirit to' guide us into all truth when we seek His will 
■with; our own wills subdued. 

To those who' read this and may not yet have commit- 
ted their, lives' to God 'through Jesus Christ, there is a 
change necessary for you. When you believe the unchange- 
able word "■ of God , consent that It shall be your standard 
and that Jesus Christ shall be your Lord, then God can 
work a wonderful change in your life. He will wash away 
your sins, give you His Holy Spirit, and change your 
heart, your purpose in life, your goals, your Interests. 
-You-- will be changed into a child of God . . . 

• And to those who believe and have found Jesus to be 
faithful- and constant, there is a great change awaiting 
you... Someday He will "change our vile body, that it may 
be fashioned like unto his glorious body." We are even 
now- undergoing a change into the same image of the glory 
of the Lord. (II Corinthians 3:l8) But someday the dead 
shall be raised incorruptible, and we shall be changed. 
This is our great hope. 

So as this year progresses, let us not be anxious 
about changes that will surely come. Let us be willing 
and ready for the changes God wants us to make. And 
let us be steadfast and unmovable in our confidence in 
God who. changes not. — L.C. 

Abide with me! Fast falls the eventide, 
The darkness deepens — Lord, with me abide! 
When other helpers fail, and comforts flee, 
Help of the helpless, oh, abide with me I 

Swift to Its close ebbs out, life T s little day; 
, . ; Earth 1 s- joys grow dim, its glories pass away; 
Change and decay in all around I see; 
. .;G Thou, .who changest' not, abide with me! ■ 

I need Thy presence- every passing hour; 
What but Thy grace can. foil the tempter's power? 
Who. like Thyself .my guide, and stay can be? 
Through,. cloud- and sunshine, oh, abide with me! 



The overall puropse of Christ 1 s advent into the 
world was to enter and reign in the hearts of mankind , 
which according to "Cblossians 1:27 ""is termed a mystery — 
yes 3 a mystery which hath been hid from ages and from 
generations, but now is made manifest to His. saints. 
It is said of Christ that it pleased the Father that in 
Him should all fullness dwell so when He enters the 
hearts of men, all fullness is there, and without Him 
In the heart there is utter emptiness, without hope and 
without God in the world. But Jesus said, "Behold I 
stand at the door and knock: if any man hear my voice, 
and open the door, I will come in to him, and will sup 
with him, and he with me. n Jesus bodily went to Heaven 
In the resurrection to be with the Father, But the 
mystery of the Father, the Son and the Holy Spirit being 
three yet one is fully revealed in the promise by Christ 
before He left to be with the Father — that He would send 
His Holy Spirit to earth to comfort and reign in the 
hearts of His children. 

There are clean spirits, and there are evil spirits. 
When the unclean spirit goeth out of a- man he seeketh 
rest, but nowhere or ever findeth it, and therefore 
endeavors to re-enter the empty, sw r ept and garnished 
house. But he fails in' his effort if Christ is now 
dwelling there, for it is written, "Greater is he that 
Is in you than he that is In the world . " If Jesus has 
entered the heart of the Individual, the devil will be 
resisted and will flee. : "Resist the devil and he will 
flee from you." 

It has been said, "The countenance is an index to the 
heart," and that if the heart is right, the outside 
will also be right, which can not be denied. What- a 
treasure in the heart if Christ is there and affords 
the HOPE OF GLORY as declared in the above test I Then 
will come into fruition the fullness of God ! s perfection 
of glory which we now see through a glass darkly, but 
then face to' face and can know as we are known; when 
the crooked will be made straight, and the rough places 


will be made plain, and all flesh shall see the salva- 
tion of God* 

— David A. Skiles 
Rossville, Indiana 


r, Woe unto ye lawyers! for ye have taken away the key 
of knowledge: ye entered not in yourselves, and them 
that were entering in ye hindered*" (Luke 11:52) 

The key of knowledge Jesus refers to is vital and 
necessary to the Christian' s 'life and witness to. the 
"saving power of God. Knowledge is a power for good or 
evil depending on the quality of knowledge obtained. 

The tree of the knowledge of good and evil in the 
garden of Eden partaken of by man became indeed a key 
.to open up to man untold miseries of sorrow, suffering 
and death. However, to seek the knowledge of the truth, 
glory and virtue that God may bestow upon us to counter- 
act and save man from the results of the knowledge of 
sin is Indeed a key to open up 'to freedom of life in the 
services of God. For Jesus says, "And ye shall know the 
truth, and the truth shall make you free.." (John 8:32) 
And He bestowed His love upon His children by bringing 
into activity the new covenant, that by acceptance and 
obedience they escape "the corruption that is in the 
world through lust." (II Peter lilt) 

Then receiving the knowledge of the truth (which 
many have re jected^ Hebrews 10:26) into our lives, the 
key of knowledge is at hand. It Is the, truth of God 
that endures throughout the ages,, and by using the 
knowledge of the truth is opened to us the kingdom of 
Heaven, with all' its saving power and glory. 

A great responsibility rests, upon those who have 
obtained the knowledge of the truth] Past history 
brings to light many who claimed to. be in possession, of 
the key of knowledge. But they followed In the foot- 
steps of the lawyers whom Jesus condemned, trying to 
keep the people in ignorance, and taking away the key 
of knowledge by "tea'ching for doctrines the command- 


ments of men." (Matthew 15:9) 

Today -while- there is great confusion in religious 
thought and teaching, yet to those earnest, honest seek- 
ers after, truth, the Bible is an open book. And those 
who believe its truth and sacredness and study its 
sacred pages, not as critics, but believing, will find 
the Old Testament pointing to the New Testament, the 
fully revealed way of truth — the divine key of knowledge 
that opens up to view the straight and narrow way lead- 
ing to the gates of life. "Blessed are they that do 
his commandments., that they may have right to the tree 
of life, and may enter in through the gates into the 
city." (Revelation 22 :lU) 

The key of knowledge of the truth leads to the "tree 
of life which is in the midst of the paradise of God." 
(Revelation 2:7.) 

The key of knowledge of the way 

That leads to life eternal; 
The upward road that points to day, 

All glorious and supernal. 

To. know the truth and saving power, 
That Jesus brought from Heaven; 

For every day and every. hour, 
To us so freely given. 

To make us free, to serve no more 
• .Satan, who tempts us mortals; 
Forgiving love from Heaven ! s store, 
Prepares for Heaven ! s portals. 

The. truth of God found in His word, 

His promises so glorious; 
The helping hand of our dear Lord, 

Triumphant and victorious. 

We trust His way of matchless grace, 
His- blood -bought great salvation, 


In every time and every place , 
Builds up His holy nation. 

Behold ; the key of knowledge true 
Unlocks the gates to glory , 

Brings Heaven's brightness into view. 
Outlined in sacred story. 

— J. I. Cover 

Sonora, California 


Have you come to the Red Sea place, in your life, 

Where, in spite of all you can do, 
There is no way out, there is no way back, 

There is no other way but — through? 
Then wait on the Lord with a trust serene 

Till the night of your fear is gone; 
He will send the wind, He will heap the floods. 

When He says to your soul, ,f Go on. fr 

And His hand will lead you through — clear through — 

Ere the : watery walls roll down, 
No foe can reach you, no wave can touch, 

No mightiest sea- can drown; 
The tossing billows may rear their crests 5 

Their foam at your feet may break, 
But over their bed you shall walk dry shod 

In the path that your Lord will make. 

In the morning watch, T neath the lifted cloud, 

You shall see but the Lord alone, 
When He leads you on from the place of the sea 

To land that you have not known; 
And your fears .shall pass as your foes have passed, 

You shall be no more afraid; 
You shall sing His praise in a better place, 

A place, that His hand has. made. 

— Annie Johnson Flint 
Selected by Clay Wagner 



This account of the life of a colored brother* was 
originally published in the 1929 "Vindicator M and again 
in the- 1958 "Vindicator", We will print it in at least 
five installments. It is selected for "The Pilgrim" 
by Daniel, F. Wolf. 


The following sketch of the life of this humble ser- 
vant of God was obtained , in part, February 23, l88Uj? 
when Brithren William D. Mallow, Henry Frantz and the 
writer paid a visit to the. aged brother at his home in 
Frankfort j Ross County, Ohio, and during the time, of his 
last affliction. . 

It may differ in minor points from accounts given 
privious to this, but we feel that the statements here 
offered are correct, being obtained directly from the 
old brother himself, or from those who were acquainted 
with the facts given and from a note written in a small 
Testament, which was found after his death. This Test- 
ament is supposed to have been presented to him by a 
brother or sister in Virginia soon after Sammy T s baptism 
in l8ij.3i and from it we learn an earlier date of his 
birth than before given* 


Samuel Weir was born a slave in Bath County, Virginia, 
April 15, 1812. In his second year his family, with the 
master, William Byrd, moved into Botetourt County of 
that state where he remained a servant of Mr. Byrd until 
twelve years of age. In the year 182U, he was sold at 
a private sale to a M . Andrew McClure for the sum of 
two hundred and eighty dollars. He then lived with and 
served- Mr. McClure till ti^ winter of I8!i3. 

When nearly thirty years .£ age the following event 
occurred, which, although a sad- one, yet resulted in 
good— the conversion of a father and mother, the free- 
ing of a slave, and tthen in his conversion also. 

A little son of the master, and the favorite of the 


family , was about this time thrown from a horse and 

killed. The event at once marked a change in the lives 
of both the father and mother, and soon afterward they 
made application to the Dunkard Brethren for membership. 
They were told that the Brethren did not receive anyone 
who held slaves, and that they could not be received un- 
til they would first give freedom to Sammy, their only 
slave. Such terms of Christianity were at that time, 
and in old Virginia, thought to be very severe, for it 
was then that members of the church thought to justify 
slavery by the Gospel, and to oppose slavery then, was 
thought to be a sin. But the terms named by the Breth- 
ren to this penitent father and mother were accepted by 
them, and Sammy was set free. 

Mr. McClure had been, in the fullest sense a worldly 
man, as I learned from Brother B. F. Moomaw,of Virginia. 
However, he was kind to his family and also to his ser- 
vant, laboring with him in the field, and as a servant 
to all. The fact being known to the Slave Traders and 
Drivers that he would be required to give up his slave 
upon coming to the Brethren, they did much to obtain 
Sammy by purchase, offering for him the sum of fifteen 
hundred 'dollars. But it was refused with a declaration 
that being now opposed to the sale of humanity, the slave 
should go forth a free man. So freedom was given him, 
but he remained with the family, laboring as before, 
until an opportunity was offered to send him safely to 
a free State. 

About this date Brother Peter Nead,of Virginia began 
preaching in Botetourt County, and during his ministry 
there Brother and Sister McClure were baptized in Feb- 
ruary, I8k3* 

Soon after their baptism, Sammy met a Methodist min- 
ister and wife, and of this interview Sammy gave us the 
following: "Sam, is it true that McClure and his wife 
have joined the Dunkards?"' I told him it was true* He 
said, "Why, Sam, we have been fishing for them this 
long time, but we did not get them. M I told .him they 
did not fish in' deep, enough water. ' "And. that, sets you 
free, does it?" I told him I was free v The wife then 
spoke up and said: "Well, Sam, I wish to God that all 


men were Dunkards, for that would do away with -this, aw- 
ful curse of Slavery, " 

The great and serious, changes in. the family and in 
his own life had a marked effect upon the mind of Sammy 
also , and soon after the baptism of the brother and sis- 
ter, he too made application to the. Brethren for member- 
ship. He now felt that he owed his loye and service to 
God during his life; for the sudden death of the little 
son, the conversion of the father and mother to the Gos- 
pel of Christ and, above all, the freedom now given to 
himself were enough to lead him to the one Savior of all. 
Sammy felt that to give himself and his life to the ser- 
vice of God was no more than .was due, for he loved the 
Church that had given him his liberty. He applied to 
the Brethren for membership and was. baptized, by Brother 
Nead on Sunday, May lU, I8I4.3. Thus,, he was the first 
colored member received by tlie Church, in that part .of 

We have in this case, both with Sammy and his former 
master, a spirit of submission worthy of our imitation. 
Sammy, although a free man, remained With and worked as 
a servant for his former master — and that, too, without 
a murmur — for eight months- after, being set free. When 
he was baptized and had entered a full relation with a 
royal priesthood, he was willing to be received on any 
terms his white brethren were ready to take him. 

Sammy's master, but now a brother, although only in 
moderate circumstances' of wealth, refused a large sum of 
money for the servant who was now; one of the most valu- 
able; and he not only gave him his freedom, but a good 
suit of clothes, "a valuable horse, saddle and bridle, 
with money, and all things necessary for Sammy in his 
journey to Ohio. Thus they parted as brethren, with 
their best wishes and prayers for each other.' s welfare, 
and. no more did they meet in this life. 

Brother B. F. Moomaw of Virginia came to Ohio in Oc- 
tober of that year (1QU3) 5 and it was decided by the 
Brethren in Virginia that Sammy should come under- his 
guidance and protection to Ohio. It was urgent, too, 
that he should come that year; for the laws of Virginia 
at that time held all liberated slaves liable to be sold 

12 ....THE PILGRIM. 

again into slavery if found within the state one year 
after being set free* It was all "important , too, that 
he should have a guide and protector during' his journey* 
for some who had been set free before , and who had start- 
ed without protection to the free states, did not reach 
them, and were never again heard from by their friends 
who supposed that the lost ones had been captured ' and 
sold again into slavery. 

Brother Moomaw and his valuable charge came away from 
that part of Virginia in the latter part of October, and 
coming at the rate of thirty-five miles per day reached 
the Ohio River (then the Jordan to slaves) and the line 
of the Slave and Free States » They crossed at the mouth 
of the Big Sandy on Sunday, October 29, l8U3, when Sammy 
and his faithful guide passed over from slave territory 
into the land of freedom/ 

Upon reaching the Ohio shore, Brother Moomaw said to 
him: ' n Sam, you are now a free man, and on free soil, 
where you can enjoy your freedom as all other free men. n 
'We can. only think that we imagine what the feelings of 
this humble believer were, but none of us can know them, 
and much less can we describe them. 

Brother Moomaw speaks thus of the event: "He did 
not, while on the way, seem to be affected in. the least, 
but now it appeared to. me that his whole being, was af- 
fected, and that he now felt as he had never felt be- 
. fore. . " His thanks' were abundant. u 

It was another era' in Sammy ! s life. He was now a 
free man and on free soil, and his heart swelled in 
gratitude to God for his deliverance. None but pardoned 
sinners can ever know or share in the feelings of a 
liberated slave . ./ 

... From the place of crossing they came down the Ohio 
River, reaching, on Monday, the home of Brother Thomas 
Major, living then in Scioto County, Ohio. But Brother 
Major being away from home, they were received and cared 
for kindly by Sister Sarah. This was Sammy f s first 
meeting- with Sister Major. 

On Wednesday, November 1, they reached the home of 
old Brother John Moomaw," in Twin Valley, a few miles 

(Continued on page 16) 




This reformer was born in German Switzerland only 
seven months after Luther's birth. He was raised for a 
position in the Catholic priesthood and received his 
education at the Uneversities of Vienna and of Basle. 
He was a Humanist and was interested in his people and 
In bettering their condition. He was a faithful priest 
and the people learned to love him. 

At first Zwingli T s efforts for reform were like many 
others. He wanted to change conditions but had no inten- 
tions of leaving the Roman Church. He was prompted to ' 
speak out when he encountered, such gross superstition 
at the shrine of Einsiedeln where he was a priest. Here 
a hundred thousand pilgrims came each year to pray before 
a statue of the virgin Mary which was supposed to pos- 
sess miraculous powers. Over this shrine were the 
words , "Here is complete forgiveness of all possible 
transgressions." As Zwingli preached, he too came to the 
conclusion that God's word was the only basis for 

The Catholic hierarchy began to notice this outspoken 
preacher and offered him bribes of money and promotion 
and then threatened him, but Zwingli became even more 
zealous. Like Luther, he too drove out a papal peddler -' 
of indulgences. "He attacked traditional ideas and prac- 
tices which the Scriptures did not mention or confirm — 
abstinence from meat in Lent, pilgrimages, adoration of 
relics and images, masses for the dead, the invocation 
of Mary and the saints, the celibacy of monks and 
priests, "-x- 

In 1^22 and 1^23 the Council .'of Zurich supported 
Zwingli and officially established the Reformation -in 
Switzerland. Zwingli's church organization. was. more??' 
democratic ■ than Luther's. The common people .were to v. ;.":•: 
control the af fairs- of the church" as" they did the ; af fairs 
of the government in Zurich. Luther did not trust the 
common people this far and would not support this system. 


"Because Zwingli and Luther agreed so well on central 
matters — the sovereignty and precedent grace of God, the 
sole mediatorship of Christ, justification by faith, and 
the Scriptures as the authoritative test of truth — their 
tragic controversy and separation were the more deplor- 
able. At the Colloquy of Marburg, where in 1529 the two 
men met for the first and only time, Luther himself says 
that "Zwingli begged with tears in his eyes before the 
Landgrave and all of them, saying, 'There are no people 
on earth with whom I would rather be in harmony than 
with the Wittenbergers. f " He would not, hov/ever, sur- 
render his position that the Lord f s Supper, instead of 
being a repetition of Christ's sacrifice, was simply the 
grateful remembrance of it "by faithful souls in the man- 
ner which Christ had appointed . On that point Luther 
was adamant — "impudent and obstinate," Zwingli called 
him — and, in the end, brushed his Swiss brethren off. 
"You have a different spirit from ours," Luther said."*' 
- Zwingli f s treatment of the Anabaptists brought out a 
fault of this reform movement. Like the Roman Church 
they used violence to enforce. their belief. Failing to 
settle their differences, most of the Anabaptist leaders 
were martyred by the Swiss reformers. 

At the peak of Zwingli *s influence he had followers 
in all parts of German Switzerland and a solid strong- 
hold in Zurich. He was active and influential in edu- 
cation, in church organization, in preaching' and writing 
and in civil politics. " ■ 

At the age of forty-seven Zwingli died -in battle when 
an army of the Roman Catlholics invaded -Zurich. — L.C. 

# Information and quotes from "Great Voices of the 
Reformation"' by Harry Emerson Fosdick. 


BAKER-BENEDICT Paul Baker and Mary Benedict were united 
in marriage on December 31 j 1966 at the home of the 
bride near Chambersburg, Pennsylvania. The couple will 
make their home near Maple, Ontario. 

THE PILGRIM- ' ~~' ' 1$ 


When Jesus. was born there appeared a brilliant sta?r 
in the sky. Far away from Bethlehem 'there were wise men 
that studied the stars and had heard in. some way that a 
king of "the Jews would be born and a special star would 
v appear to. announce His birth. As these men watched the 
sky one night, suddenly a bright star appeared that '-they 
had never seen before. Surely this must be the star for 
the new kingl As they continued to look, the star began 
to move. At once they decided to follow the star, hop- 
ing it 'would lead them to the promised king of Israel. 

After following the star a long time the wise men came 
to Jerusalem,* Here was a big city and a place where the 
Jews had their temple and worshipped. God. Surely every-, 
one here would -know about their new king! But no one 
seemed to know.v The wise men kept asking, "Where is he 
that is born king of the Jews?" Finally, word got around 
to wicked. King Herod. He "sent for the chief priests and 
scribes and demanded of them where Christ should be born. 
"In Bethlehem of Judea, for thus it is written by the 
prophets," they replied. When. Herod heard this he called 
the wise men and talked to them alone and asked when they 
had first seen the star. Then he sent them- to Bethlehem 
to search, for the Baby King and when they had found Him, 
to come back and tell where the child was so that he 
could worship Him also. (Herod did not want to worship 
Jesus, but, because he was a jealous king, he wanted to 
kill Him.) 

The wise men left : Herod T s palace. Suddenly they saw 
the star, and it went before them until it came to the 
house where Joseph and Mary and the little Jesus were " 
living, and then it stopped! How excited the good wise 
men werei They had followed the star a long time and 
now. they would see "their hope fulfilled. They entered 
the house and saw -the ydung child Jesus with His mother 
Mary; and they fell down- aind worshipped Him. . Then came 
a big surprise. They opened some, bundles that they had 
carried from their far "away homes and gave the little 


King Jesus presents of gold, frankincense and myrrh, 
These were very costly gifts — nothing was too good for 
the new king they had come to see* 

After this the wise men were warned of God in a dream 
that they should not return to Herod; so they went to 
their own country another way. 

We, do not read any more about the wise men, but they 
will always be remembered for the gracious gifts and the 
reverence they gave to the King of Kings, This must have 
been the most important year in the lives of the wise 
men. Let us make every new year important by remember- 
ing that .Jesus is our King. _ Rudolph Gover 

Sonora, California 

(Continued from page" 12) 

north of Bainbridge, Ross County, Ohio. Here they re- 
mained until the next Sunday morning, November 5, when 
they left that part and came north twelve miles to the 
Brethren's meeting at the Bush Meeting House on Paint 
Greeks three miles west of Frankfort/ in the same county. 
Upon their arrival at the churchy they were met by the 
Brethren, among whom were Elders Robert Calvert, John 
Cadwallader and John Mohler. A statement of the facts 
connected with Sammy's coming was given by Brother Moomaw 
to these Brethren, and after regular services, a council 
with the members was held to determine what should be 
done for the brother now offered to their care by the 

Brethren of Virginia. ... „ mM „„^ 

(To be continued; 


Jan. 15 - Salida, Calif, Wakarusa, Ind. 

Jan. 22 -Mi Wuk, Calif* Wakarusa, Ind. 

Jan* 29 - Salida, .Calif. Wakarusa, Ind. Covington, 0. 

Feb. 5 - Salida, Calif. Rossville, Ind. 

Feb. 12 - Mi Wuk, Calif. Wakarusa, Ind, 

All our friends are welcome to these services. 


VOL. 14 FEBRUARY, 1967 NO. 2 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the 50uL w 1- Peter 2: 1 1 


Lord, I believe my Saviour came.. to save;. 
He died and rose triumphant from the grave. 
He lives, and in my heart I find relief; 
Lord, I believe, help Thou my unbelief* 

Lord, I would tell Thy love to others round, 

Confess Thy name, and in Thy will be. found, ■ | 

Confess my faults; my sins do Thou .forgive | 

That in Thy glorious presence I may live. i| 

■ 1 

Lord, I would gladly follow in Thy. way, ■* $ 

Thy word of life to be my hope and stay, , * ( 
Obey and from my heart and will express, .._ f 

And gain obedience unto righteousness. - • j 

Lord keep me from all evil, sinful ways, . I 

That I obey them not throughout my days: ... 

Deny ungodliness and worldly lust . , \ 

To gain companionship among the just. f 

Lord help -me. help along my fellow man. 
And by Thy saving grace live out life*s span 
And at the closing day find safe release — 
My journey done, safe in the land of peace. 

J. I- Cover 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


Many times in a man's life he begins to wonder, 
"What have I been living for?" He may have all the 
wealth and fame that one could desire, but there re- 
mains an inner emptiness within him. After living a 
good portion of his life, he may suddenly realize how 
uncertain life can be. Even with his great wealth and 
fame he has nothing to look forward to in the . future . 
However, this inner void may be filled by Jesus Christ, 
the Saviour of all mankind. 

Jesus was born on this earth about 2,000 years ago* 
During His life He lived much the same as other men, 
with one exception — He lived a perfect life, giving us 
an example to follow. Moreover, He was more than just 
an ordinary man. He was the Son of God, sent from on 
high to redeem man from sin. Although many people 
have found sin to be enticing, they soon realize that 
the pleasures it has to offer are so fleeting and shal- 
low^ Man is thus confronted with the problem of what 
to do about the sins which he has committed. Once 
again Jesus has given us the answer. We need only to 
accept Him as our Saviour, forsake sin, and follow Him. 

Why would Jesus be concerned with mankind? This is 
answered in John 3:16, "For God so loved the world that 
he gave his only begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life. 1 * 
Thus, it is God's merciful love which has allowed man- 
kind to be saved. This love knows no bounds and in- 
cludes all mankind, fro one is to be left outi For ex- 
ample, we read in John 8:3-11, of a woman who was to be 
stoned for adultery. At that time Jesus told the crowd 
that had gathered, "He that' is without sin among you, 
let him first cast a stone at her." The crowd immediate- 
ly began to disperse and when it was gone Jesus asked, 
"Woman, where are those thine accusers? Hath no man 


condemned thee?" She answered, "No man, Lord. 11 Then 
Jesus, showing compassion and mercy, said, "Neither do t 
I condemn thee: go, and sin no more." 

The sinner was and still is always Jesus' great con- 
cern. In Luke 15:1-7;, one may read how Jesus was crit- 
icised for talking to sinners and eating with them. 
His answer was in the form of a parable, telling about 
a shepherd who, having lost a sheep, would search for 
it until it was found. Jesus was trying to show that 
He, like the shepherd searching for his sheep, was try- 
ing to bring the wayward sinner back to the fold of God. 
Furthermore, He said that there is more joy in Heaven 
over one sinner repenting, than over ninety-nine just 
people who need no repentence. Indeed, Christ is stand- 
ing with arms 'open wide waiting to welcome the sinner, 
if he will but repent and believe. 

How did _ Christ accomplish our redemption? He allowed 
Himself, the Son of God, to be crucified on the cross 
as a sacrifice for each. arid every human being. Testi- 
fying to the greatness of Christ, the sun was darkened 
and there were great earthquakes during His crucifixion. 
(Matthew" 27:45-54) The story does not end here, how- 
ever. Christ, proving. He had power over death and hell, 
triumphantly rose from the dead. After showing Himself : . 
to His disclrles,. He asc,ended into Heaven, His earthly 
mission having been '.completed. The disciples were 
mised (Acts 1:10-11) that Christ would return to eairbh 
again some day. Thus, all believers may %ppk, forward 
to the time when J&sus will come to, take the. faithful 
home with Him to'Heaven.' . * ""_ '■-'>• .-.,■■.,:• 

The way to salvation has been made very simple. In- .. 
John 5*24> He says, "Verily, verily, J. say unto, you, 
He that heareth my word, and believeth : on. him that sent 
me, hath everlasting life, and. \sHal.l not come, into con- 
demnation; but is passed from, death unto life." Then 
in John 3:5* Jesus says, "Except a. man be born, of water 
and of the Spirit, he cannot enter into the kingdom of 

God." ; ;; t :\ y . '•;;.*.: 

Christ has generously extended salvation to us, so we 
must take the next step. The decision to accept Christ 
and follow Him is a personal one and can be made only 


by each individual. No person can decide for any oth- 
er person, Jesus is waiting for us to answer. His 
call, "Behold, I stand at the door, and knock: if 
any man hear my voice, and open the door, I will come 
in to him, and will sup with him and he with me. To 
him that overcometh will I grant to sit with me in my 
throne, even as I also overcame, and am set down with 
my Father in his throne." (Revelation 3 t 20, 21) 

—Glen Shirk 

San Francisco, California 


This question is important because of the mass 
methods of putting thoughts and influences into the 
minds of men today, I refer to the newspapers, mag- 
azines, radio and television. These are called "mass 
-media" and there is no question about their influence 
on the minds of men and women, Polititions, manufac- 
turers, and anyone in the business of selling can 
testify that there is no greater way .to sell a product 
or an idea than to advertise or publish in some way 
through these "mass media". Without these four means 
of advertising and publicizing, it is safe to say that 
many entertainers and popular singers would be unheard • 
of. Many useless sayings and clever jokes would fail 
for lack of circulation. And the crimes and perver- 
sions and successes of ungodly men would not be heard 
of ^across the nation. 

These four media can also be used for good, so we 
dare not condemn them as basically evil. But we should 
examine closely the material that is presented to us 
through them. Radio and television in a way are more 
influential as it takes so little effort to let words 
and pictures sink into our minds. Anyone with Christ- 
ian values uppermost in mind would have to admit that 
much of the material is useless at best and some ex- 
tremely harmful. On the other hand, poor magazine and 
newspaper reading can be just as harmful because we 
have such a choice of material. We can read what 


appeal s to us and skip much that might be at least in- 
formative. ••"-•■ 

As we study these great methods of influencing, let 
us consider' the motives behind them. The thoughts of 
many men and Women must be put together to produce these 
papers and programs. These people make their living, 
this way-. The ones who produce material that is most . 
in demand "by the public are the ones who are encouraged 
and promoted. Papers must be sold. Magazine circula- 
tions must satisfy the paying advertisers. Programs 
must appeal to the fancies of the listeners or soon the 
results are not what they should be. So the "better" 
material is not that which conforms to a certain stan- 
dard but that which appeals most to the men and women 
of today. So we see huge headlines and write-ups. about 
the latest scandals , the top fighters or sports teams , 
or the most recent murder. We see the prime time of 
radio and television occupied by stories of crime, vio- 
lence and passion or by some entertainer who can make 
people laugh and forget the responsibilities of life. 

This presents the harmful side of these four instru- 
ments. Perhaps we should mention the way these are 
sometimes used for good. But the sad truth is that if 
only good and informative articles,, programs" and adver- 
tisements were produced there would' likely bo far less- 
papers and radios sold, and very few magazine : s-or tele- 
vision sets. As mentioned before, these instruments 
are not basically evil. If we use any" o-f' them' let 'us 
remember that we have a Choice just like we Can choose 
the foods that are good for us "and refuse something 1 we 
know' would harm us or upset bur bodies. — X>"-* * ■ 

There is stiir another- greater way in which' our '- ; 
thinking can be influenced. This Is* the' Holy * Spirit 
speaking through the word of -God and making' Himself 
evident in the words and- deeds o : f- j men Gnd-^women. who.;'., 
will allow Him- to work through them. 'T't" takes more 
effort to sit- down : and' read or studjrthe word of God. 
It is not quite" so entertaining- to. listen; to ministers 
speak the -'message : -of Yrepejitence unto salvation' through 
Jesus' Christ.- And; sometimes it is really hard to stay 
awake when reading a ; long doctrinal article in a Chris- 


tian publication. But these can be so rewarding! And 
they have terrific influence on our thinking. Probably 
we could all tell of many times when a particular pas- 
sage of scripture or part of a sermon has stayed in 
our minds for days giving us new thoughts and even in- 
fluencing our words and actions. Sad to say, this is 
an experience that comes with an evil influence as well. 
Sensational stories of passion or crime or even off- 
color jokes and sayings can also, if we allow them, 
remain in our minds and dreams and repeatedly influence 
our words and actions. 

We must face this fact; God has a powerful adver- 
sary who is doing all he can to gain control of the 
minds of men and women. But there is one place he can- 
not control, and that is the heart of a man or woman 
who is possessed by God's Holy Spirit. "Ye are of God, 
little children, and have overcome them: because great- 
er is he that is in you, than he that is in the world. 11 
(I John 4:4} 

Now consider the motive behind the word of God and 
those who speak for Him by the power of the Holy Spirit. 
And consider the quality of material available. Here 
is a cause with a definite standard. . There is no need 
here" to sell papers or to please a worldly-minded pub- 
lic Here is news about salvation through Jesus Christ. 
Here are offered the best cures for the evils of the 
world* Here is advertised the best food for the soul. 
And here are told true, unexaggerated stories of the 
experiences of men and women as God worked with them 
through the ages.. The motive for all this is God's 
love and man's need. "These things have I written unto 
you that believe on the name of the Son of God; that 
.ye may know that ye have eternal life, and that ye may 
believe on the name of the Son of God." (I John 5:13) 
"For whatsoever things were written aforetime were 
written for our learnin g , that we through patience and 
comfort of the scriptures might have hope ." (Romans 15: 
4) "But these are written, that ye might be lieve that 
Jesus is the Christ, the Son of God;, and that . believing 
22 SasM have life through his name," -(John 20:31) 
"My little children, these things I write unto you that 


ye sin not .. . . " (I John 2:1) 

So who will influence our thoughts? Will it be the 
adversary who works through the writers and actors, the 
singers and entertainers who speak the latest sayings 
and newest ideas , who glorify crime and sensual love, 
who strive only to entertain and please the worldly 
minds of the majority? Or will it be the Holy Spirit 
who speaks- only truths whose' motive -is ananas-, benefit 
and God's. glory, who testifies truly of Jesus Christ and 
Him crucified, who seeks , not merely to, -entertain and 
please for the moment, but to fill the-min^ with "solid 
joys and -lasting treasures." Would we, rather sit back, 
relax and let spmeone do the writing, talking and acting 
as we read or- watch or listen? Or will; we take the more 
demanding and more --rewarding course of studying; the 
truth , hearing the truth and yielding to- the influence 
of the Holy Spirit. 

H Finally j brethren,, whatsoever things are true, what- 
soever things are honest, whatsoever things are just., 
whatsoever things are pure, whatsoever things are love- 
ly, whatsoever things are of good' report; if there be 
any virtue, and if there bo any praise, think on "these ; 
things , • Those things, which -ye have both learned, and" 
received, and' heard, and seen in me, do: and thei'Uod '' 
of peace shall be with you. 1 ' (Phiiippians 4:8,9) : . — L.C, 

.' el smwki—' . ■ ' : .'..," 

!I The all ; ' sufficient God tr ".'.",.'. 

•He shall be my supply. : '■•■, — 

Inexhaustible wealth 
Enough for my nee'ds? ' • ■■'■• "-'- 

A bundant f orgivene s s 

For all my misdeeds? ' ■ '•■• ' ;: ' : " : " ; "- - - '* - 
Omnipotent^ omnipresent, omniscient God, ■• ■- 
The King of a kingdom that never- shall end, 
And yet He's my Saviour,- -my Father,"my Friend. 

Guy Jlootman • 




It was soon decided to receive Brother Sammy into 
the Paint Creek Church-, over which body Brother Robert 
Calvert was at that time the elder in charge. It was 
decided that Brother Calvert should act as guardian of 
Sammy for at least one year, and see that he obtained 
a home and all his wants be provided for, Sammy being 
the first and only colored member in that church and in 
that part of the state at that time, the one great ques- 
tion was, "Where can we find a home for him?" When 
this -was offered, an old brother, William Bryant, a 
minister and one of the most zealous, came up and said: 
"I will find a home for him if he will come and live 
with" Upon hearing this offer, the council decided 
that Sammy should go and make his home at Brother 
Bryant 1 s. 

- -Brother Moomaw and Sammy dined that day, November 
5th, arith an old Brother, John Bush, who lived near the 
church, and that afternoon this pilot and his charge 
parted company, to meet again on earth no more. 

The attachment formed betwixt Brethren Moomaw and 
Weir during this their journey to Ohio, was both warm 
and strong, and must have been in the fullest sense, 
such as only Christians feel* In speaking of the jour- 
ney and of the pleasant associations had by them while 
thus on their way, they both seemed to regard each 
other with the best of feeling and respect. The lesson 
shows, too, what the pilgrims 1 feelings for each other 
cai} be, and also what they should be. Christians must 
love each other. 

Sammy lodged that night with Brother Jacob Eyeman, 
near Fairview Church, in Fayette County and on the next 
day went to his new home at the residence of Brother 
Bryant on Paint Creek some six miles above Frankfort. 
Here at this home he lived and worked as a farm hand 
for almost two years. Of the home and treatment re- 


ceived at Brother Bryant* s, we feel that it must have 
been fully satisfactory to Sammy, for in speaking of 
the family and also of Brother Bryant, he seemed to re- 
gard each one as a member of his own household. And 
of Sammy T s character, some conception may be had from 
the respect ever shown him by the family of Brother 
Bryant and also from a statement made by Brother Bryant 
himself, who said, M I regard Sammy as an example to me 
in many things, but especially so 'in that of religion," 

It was here that Sammy's education began, and none 
but the hand of God could have so well-directed events 
to the gaining of that end, as is shown in this case. 
When consulting with him as to his education, we : learned 
that he, with the thousands held in slavery, had by law 
been denied the benefit of learning to read or to know 
even a part of the alphabet. Now, upon being set free, 
and especially after coming into the church and to a 
new state for a home among strangers, Sammy felt the 
need of an education more than ever before. It was all 
important to him, and to acquire this was to mark one 
of the more important changes of his life; was to de- 
stroy the last effect of slavery with him. But this 
great change in his life did not begin until after his 
arrival in Ohio in the winter of 1843-44, and when he Bl 
was upwards of thirty-one years of age.. 

Of the many changes in his life he spoke with pleas- " 
ure, but especially so of that of his education, I give' 
the event in his own words: "We were all sitting around 
the fire one night, when I said, }J wish I had had a 
chance to go to school when I was young.' At this olcP '' h 
Mother Bryant spoke up and said, 'Sammy, you are not too 
old to learn, and you can learn yet; and if you will say 
you will try it, I will have Katy to t*each you. 1 This' 
Katy was their little grandchild, Catherine Long, then 
ten years of age, who at that time was living" with the 
family. I said I would try it, and Katy went and got 
the book, and we commenced. We got along very well at 
times, but not very fast, for she would often get out 
of heart, and sometimes very angry at me, because I did 
not learn faster; and then she would tell me I was no- 
thing but a black Negro, and that she could do no more 


for me . 'The' "wo Tk would "".then" stop/ but on the next 
night/ after she had been to school 'and I to my work, 
with the old alphabet leaf in my pocket, and we had all 
come together again' and supper was over, and Katy in a 
good humar again, then I would say, 'Now, Miss Katy, 
please try me again; I will do better this time.' 1 So 
she would get the book and begin again, but sometimes 
I did no better than before. But we worked at it that 
way all winter, and I learned my letters. After this 
I went to school two winters, and to a colored teacher 
over in Highland County, where I studied spelling, 
reading and arithmetic, but I could never make" any 
headway in writing. I stopped going to school too 
soon, ; for- when I found that I could road the Bible, I 
felt satisfied, and I gave up all other books but that. 
The Bible has been my delight, and I have read it 
through several times." 

From Mr. Henry Bryant of Ross County, a son of old 
Brother William, I learned the residence and address 
of 'Sammy's first teacher, now Mrs. Catherine Bryant of 
Montgomery County, Indiana, and in reply to me she 
wrote July 30th/ 1835: "I taught him his A B C's when 
he was at our -house, and when I was 'but ten years of 
age, and Sammy got for me a red cotton handkerchief. 11 

Prom Brother John Mohler of Clermont County, Ohio, 
we learn that Sammy, while attending school in High- 
land County, about 1845 > boarded at : the home of Elder 
John Mohler the -father of our informant/ and who, at 
the time, lived on Clear Creek :: some eight miles north 
of Hillsboro. We' learned from' Sammy and also from 
Brother Mohler that the teacher- was a colored man named 
Jacob Enirnings and a minister in the Baptist Church/ and 
it Is to him that Sammy owed the completion of the ed- 
ucation obtained by him, and also the beginning of his 
work as a minister. His life was one of great variety, 
and this was another' change and a great- one, but it 
was not all. 

Of the beginning of his public ministry — a work he 
seemed slow to engage in at first — he spoke thus: • "My 
teacher in Highland County was a Baptist preacher, and 
at' their meetings where I often went, he would urge- me 


to get up and talk. At last I told him I would try; but 
when the day came, I felt so very weak that I thought I 
could not and did not get up. But I did not feel well 
over it > and then I thought I would never do so any 

This was in 1845 or 1846, and, he being the the only 
colored member then in that part of the state, and the 
sentiment among the whites not favorable for admitting 
the colored people into the meetings with the whites, 
Sammy was compelled to 'meet mostly with his own race, 
and they always of other denominations. It was under 
these circumstances — and they were the most discourag- 
ing — that his work in the ministry began; but with a 
firmness and zeal that many of us do not yet possess he 
won his way over every obstacle. He was spoken well of 
by people of other denominations; and he had there none 
of his own to go to hear him. Well should his seal be 
recommended, for be, with none to stand by to cheer and 
support him, still labored on for the one Master, whilst 
scores of white ministers, with friends and help on 
every side, have given up both faith and work and have 
gone down in despair. 

Of his election to the ministry he said: !t I had been 
preaching around at the meetings of the colored people 
and of other churches for four or five years; so when 
the Brethren heard that I was trying to preach, they 
told me to come out from town and preach a sermon for 
the whites at the Bush meeting house. They said if they 
then thought that I could preach, they would put me at 
it in earnest. The minister, Joseph Kelso, also asked 
me to come and I told him I would. So one day when I 
was present he gave it out for me and some five weeks 
before hand. When he gave it out I thought everybody 
tried to look me in the face, but I thought it was 
nothing that I should be ashamed of. u ' 

(To be continued) 

Selected by .Daniel F. Wolf from. 
the 1958 "Vindicator 11 

The man that preaches Christ handles fabulous' treas- 
ures of unsearchable riches. — Selected 


. '.": '"~ : -—■ jot ' 

Joy Is a fruit that will not grow' 

In nature's barren soil; 
All we can boast , till Christ we know - 

Is vanity and toil. 
But where the Lord -has planted grace , 
■ 'And made His glories- known , 
■ There fruits of heavenly joy and peace 
: ' /: " Are found — and there alone. 

A bleeding Saviour seen by faith, 

A sense of pardoning love, 
A hope that triumphs over death, 
"; :: " Give joys like those above, 

: To take a glimpse within the veil, 
'■ Ho know that God is mine, 

Are springs of joy that never fail, 
' ■; Unspeakable, divine I 

These are the joys which satisfy 

And sanctify the mind; 
Which make the spirit mount ■ on high 

Arid leave the world behind. 
No more, believers, mourn your lot, 
■ ; ' 'But "if you are the Lcrd T s, 

'Resign to them that know Him not, 
Such joys as earth affords, 

— -._ .John Newton 

,.--■.'-- ; ..... Selected by Sylvia Wolf ■ 


Feb. 19 - Salida, : Calif . Wakarusa, Ind. . 

Feb. 26 - Mi Wuk, Calif. Wakarusa^ Ina. Covington, 0. 

Mar. 5 - Salida, ' Calif . •. Rossville, Ind. 

Mar. 12.- Mi Wuk, Califs Wakarusa, Ind. 

All our friends are 'welcome to worship with us at 
any of these ' service's. " ;; """" " ' 



For our historical selection on the Reformation for 
this issue we have a short but important writing on 
"repentance" written by the Swiss reformer, Huldreich 
Zwingli, It is part of a longer treatise titled "On 
True and False Religion." 


We have till now (till the Reformation) regarded re- 
pentance as a forced and feigned pain for sins committed, 
and as the paying of the penalty set upon the sin by the 
judge, i.e., the father confessor. We repented of our 
evil doing only when the pope ordered, or when the cele- 
bration of Easter was approaching, or when our health 
demanded it. What was this but hypocrisy? Or whence 
came it except from ignorance of ourselves? For he who 
has attained to knowledge of himself sees such a vast 
slough of wickedness that he is driven not only to 
grieve, but to shudder, to despair, to die. For what , 
lust is so filthy, what greed so bold, what self-esteem 
so high, that every man does not see it in his own .heart, 
scheming or working or hiding something? And as no one 
can deny this, how has it happened that we have not felt 
the pain that is born thereof? It has happened from the ; 
fact that, as was said above, no one tries to go down 
into himself, no one. When, therefore, we do so go down, 
real pain and shame immediately follow. But this was by 
no means the case before in the repentance of the popes. 
For how should any one be disgusted with himself when no 
one knew himself, but thought rather that he was right- 
eous either through his own works or through hired ef- 

The second part of the gospel, then, is repentance: 
not that which takes place for a time, but that which 
makes a man who knows himself blush and be ashamed of 
his old life, for one reason because he is greatly dis- 
satisfied and pained at himself, and for another because 


he $$$£ it ought to be. altogether foreign to a Chris*- 
tian to waste away in those sins from which he rejoiced 
to believe that he had been delivered* When, therefore, 
Christ and John and the Apostles preached, saying, "Re- 
pent, 11 they certainly did not speak of that feigned and 
counterfeit repentance which I mentioned in the first 
place; not of that which is felt once for all and 
straightway thinks license to sin given it, for this 
kind,- as has been sufficiently set forth, is just as 
much a counterfeit as that performed by order of the 
popes. But they spoke of the repentance In which a man 
goes into himself and diligently investigates the rea- 
son of all his acts, his concealments, pretences, and 
dissimulations. When he has done this honestly, he is 
driven by the vast extent of his disease to despair of 
His -own righteosness and salvation, just as a man who 
has. .received a mortal wound keeps expecting black and 
everlasting night. Then, if some Machaon should bid 
him be of good cheer, that the wound could be sewed up 
and all made good again, I think nothing more acceptable 
and cheering could happen to him. So our sinner betakes 
himself , to begging for mercy, and presently after see- 
ing Christ understands that all things are to be hoped 
for for "if God jls- for us, who is against us?" (Romans 
?>3.l) *fe rises up who had -lain prostrate. He lives 
who, had learned and felt to his horror that he was dead. 
But; neither Christ, nor- John, nor the Apostles spoke, of 
this, side of. repentance in such a way as to imply -that 
It is to last a certain time and then can be put aside. ■ 
It is to last permanently, as long as we carry about 
this pitiful burden of the body. For this Is so given 
over to vanities that it never- stops teeming with evil 
growth's^ which, as .soon as they spring up, must be 
crushed, cut off, stifled,. as things highly unbecoming 
a Christian. And- this labor, this struggle, this watch- 
fulness—what is it if not repentance? Therefore when 
Christ and John and the Apostles preach saying, "Re- 
pent, 11 , they, are simply calling us to a new life quite 
unlike our life beforehand those who had undertaken to 
enter. upon this were marked .by an initiatory sacrament, 
baptism to -wit, by which they gave public testimony 


that they were going to enter upon a new life... 

From "Great Voices of the Reformation 11 
by Harry Emerson Fosdick 


There is never a day so dreary 

But God can make it bright; 
And unto the soul that trusts Him 

He giveth songs in the night. 
There is never a path so hidden 

But God can lead the way, 
If we seek for the Spirit r s guidance 

And patiently wait and pray. 

There is never a cross so heavy 

But the nail-scarred hands are there, 
Outstretched in tender compassion, 

The burden to help us bear. 
There is never a heart so broken ' ' 

But the loving Lord can heal; 
The heart that was pierced on Calvary 

Doth still for His loved ones feel. 

There is never a life so. darkened, 

So hopeless and unblest, 
But may be filled with the light of God 

And enter His promised rest. 
There is never a sin or sorrow; 

There is never a care or loss, 
But that we may bring to Jesus 

And leave at the foot of the cross. 

Selected by Elsie Wolf 

To each is given a kit of tools, 
An hourglass and a set of rules; 
And each must build ere his hour has flown 
A stumbling block or a stepping stone, 
— From the scrapbook of Orpha Barton 



King Herod waited and waited for the Wise Men to re- 
turn. But they .never .came. They had planned to return 
and tell the king when they had found the baby Jesus. 
They thought that Herod really wanted to worship Him. 
After waiting for their return for nearly two years, 
Herod probably sent messengers to Bethlehem to see what 
had happened to the Wise. Men. When he found they had 
tricked him and left another way, he was furious. Be- 
cause he was a wicked king, he ordered that all the 
children, two years old and younger of Bethlehem and of 
the region around it,, be killed I 

God was watching over His Son and sent an angel to 
warn Joseph in a dream saying , , "Arise, and take the 
young child and his mother and flee into Egypt, and be 
there until I bring thee word: for Herod will seek the 
young child to destroy him." Joseph didn't waste any 
time, but started out., in the night. The border of Egypt 
is only about 100 miles from Bethlehem. Today this 
wouldn't be a very long trip with good roads and by car, 
but by going on foot or maybe with a donkey, it took 
several days.. They had to travel over desert land with 
very little water. We dorP t know just where they lived 
in Egypt, but suppose they went to some town where there 
was food and water and work for Joseph. 

After Herod was dead, the angel again appeared to 
Joseph in a dream, and told him to go back to the land 
of Israel. So Joseph did as the angel said and came in- 
to the land of Israel. Then he heard that the son of 
Herod was king in Judea and was afraid to go on. Then 
the angel came to him again in a dream and warned him. to 
go into the land of Galilee to the city of Nazareth. 
This was the home town of Joseph and Mary, 

After being in the land of Egypt, away from friends 
and loved ones, we can imagine that Joseph and Mary were 
so glad to get back to' their homeland.' Wasn't God wise 
to trust His Son into the- care of Joseph and Mary, who 
always did what the angel told them? 

— Rudolph Cover 


VOL. 14 MARCH, 196? NO. 3 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the 5oul. w 1 Peter 2: 1 1 


Lift your glad voices In triumph on high, 
For Jesus hath risen, and man shall not die; 
Vain were the terrors that gathered around Him, 
And short the dominion of death and the grave.. 

He burst from the fetters of darkness that bound Him, 

Resplendent in glory, to live and to saver 

Loud was the chorus of angels on high — 

The Saviour hath risen and man shall not die. 

Glory to God, in full anthems of joy; 

The being He gave us death cannot destroy: 

Sad were the life we may part with tomorrow, 

If tears were our birthright, and death were our end. 

But Jesus hath cheered the dark valley of sorrow, 
And bade us, immortal, to heaven ascendt 
Lift then your voices in triumph on high, 
For Jesus hath risen,, and man shall not die. 

by Henry Ware 

Selected by Martha Cover 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


In the end of the sabbath, as it began to dawn toward 
the first day of the week, came Mary Magdalene and the 
other Mary to see the sepulchre. 

And, behold, there was a great earthquake: for the 
angel of the Lord descended from heaven, and came and 
rolled back the stone from the door, and sat upon it. 

His countenance was like lightning, and his raiment 
white as snow: 

And for fear of him the keepers did shake, and became 
as dead men* 

And the angel answered and said unto the women, Fear 
not ye: for I know that' ye seek Jesus, which was cru- 

He is not here: for he is risen, as he said. Come, 
see the place where the Lord lay. 

And go quickly, and tell his disciples that he is 
risen from the dead; and, beholdy he -goeth before, you 
into Galilee; thei*e shall ye see him: lo, I have told 

And they departed ■ quickly from the sepulchre with 
fear and great joy; and did run to bring his disciples ' 
word. . 

And as they went to tell his disciples, behold, ' 
Jesus met them, saying, All hail. And they came and 
held him .by the feet, and worshipped him. 

Matthew -28:1-9 

Seeing Jesus alive again marked the end of a period 
of deepest gloom for these followers. They had their 
hopes high and "trusted -that it had been he which should 
have redeemed Israel." But when they saw Jesus taken 
by the mob 5 they forsook Him and fled. And when they 
saw Him hanging on the cross, they must have lost all 
hope. They saw Him die and it looked so final. It was 
later that they knew that this was the way our Lord did 


redeem Israel. It was for us that He hung there in re- 
proach and agony — despised and rejected. But when He 
rose from the tomb and they actually saw Him alive again 
with more power than ever, it is no wonder that they 
worshipped Him. 

Not until Jesus* death on the cross is certain in 
our hearts will His resurrection have full meaning to 
us. When we can see that He suffered and died for our 
sins, then His resurrection will mean new life for us 
too. Then we too will hold Him by the feet and worship 
Him. — L.C. 


Hoi everyone attention give; the song of life, the 
will to live continues on from age to age, till all re- 
corded on life ! s page. 

Long had the reign of death held power, beginning at 
the fatal hour that man partook of sin and death when 
God withdraws the parting breath. So dark and gloomy 
man moved on as generations past and gone — in helpless, 
hopeless, darksome days and steeped in dark satanic 
ways . 

Just rays of hope-star's feeble light as ^overhead in 
dome of night; this feeble light was seen from far un- 
til the bright and morning star gave brighter beams of 
morning* s dawn proclaiming that the night soon gone; 
the Son of righteousness to rise illuminates the dark- 
ened skies. Hope filled the shepherds as they view the 
hosts of angels pointing to the stable where our Saviour 
lay, that gave to us the shining way. He lived on earth 
with saving power — a fortress and a life to tower above 
the sin-cursed ways of man, the chasm gulf of death to 
span. In Him was life and living breath; He rescued 
from the place of death, Lazarus, arising from the tomb, 
and took away part of its gloom. He taught the word of 
living truth to sinners lost, to age and youth, and 
healed the maladies and woes of man surrounded by His 

He showed and spoke of Calvary's hill; on cross ex- 

V ' "' "" - •• ; '- THE^ PILGRIM 

.tended; paid sin's bill; the Lamb of God with, suffering 
dies while earth and heaven hear His cries ♦ He meets 
death monster face to face for all the sqns -of Adam* s 
race;, and death abolished cringes low; Christ points 
the way that he must- go , for in- that three, day, dark- 
ened, nighty when, man -and jSatan laid the blight; had . 
killed; the noble. Prince of life,, - in: wicked way; and .evil, 
strife*.- v --- ■ \* • . -. ■..:. "- i-. >.- • ••;. ■■;.*'::■; .- : 

When Jesus Christ rose from the tomb. His life an<i * ! 
light dispelled., the gl.ooiuj His. loved ^oms^ee Him face 
to face; become partakers of His grace. When He arose 
and earthquake rocks the sleeping saints — their doors 
unlocks to leave death 1 s halls for glory bright; and 
to become the sons of light—the first fruits resurrec- 
tion power — the beautiful; the lovely "flower of Jesus 
and the hosts of grace, saved from death 1 s darksome 
dwelling place-. 

With joy His loved ones meet their Lord; and all 
obedient to His word; hear and behold Him forty days;' 
their hopes revived; His name to praise. They see Him 
rising upward go ; and cloudlight shining round Him flow, 
attending to the Lord of light; and soon was hidden 
from their sight. 

Two white-robed witnesses of grace; attending at 
this time and place, a message gives that all may hear 
and carries onward year on year. '" Ye : riien of 'Galilee; : 
why gaze? Jesus who loved you all His days, is gone to* 
heaven "there-' to reign; free from all sorrow, death, and 
pain. He comes again when day is 'done/ the day of 
mercy's setting sun> to gather home His ; children 'clear 
away- from sorrow, : pain and fear." 

And so we live In hope and grace to see our Saviour 
face to face; that when our work on earth is done, to 
go-beyond the setting sun. The blessed hope that Jesus 
gives; they who believe forever live this life b^gun 
beneath the 'sky; the souls reborn shall never die. 

Although this body may grow old and earthen clay 
grow stiff and cold; return to dust a lifeless clod; 
n Yet in my flesh shall I see God." The bodies go to 
winter sleep; return to earth and silence deep; record- 
ing angels know the space, accounting for each resting 


place . Though sleeping safe to music chime , the souls 
in that salubrious clime of peace and love and joy and 
rest , the paradise of all the blest, 

Hope carries on beyond the tomb, dispells the fog- 
like, misty gloom to penetrate the vailing shroud; behold 
the Lord upon the cloud; ready to reap at harvest day 
when angels come in shining way to bear the loved ones 
waiting long to meet the Lord with joy and song. 

long expected time of power; come angels at appoint- 
ed hour, when earth-mound graves shall open wide, and 
ransomed spirits side by, side, enter these bodies all 
made new, those perfect beings all to view their Lord of 
Lords and King of Kings, while heaven and earth with 
music rings. The time when heavens open wide, when God 
and angels downward glide, and trumpet sounding loud and 
long, wakes unto life the sleeping throng; and all to 
go to meet the Lord, whose dazzling presence, shining 
sword, n clothed in a vesture dipped in blood," our bless- 
ed Saviour, Son of God. 

The sinful living nations see the power of heaven's 
shaking tree, when sun and moon in sackcloth pall, and 
stars to earth begin to fall; they flee into the ragged 
rocks, when mountain-leveling earthquake shocks convulse 
the earth, split mountains wide, at earth's swift moving 
besom tide. They seek within the earth to find a place 
of rest and peace of mind; keep company with the moles 
and bats, and hooting owls and scampering rats. 

C to enjoy millenial rest, to live and reign with all 
the blest; to see the earth at rest and peace, where 
song and praise shall never cease I Until the great and 
dreadful day, when heaven and earth shall pass away; and 
from the distance brought to view: bright Heaven and 
Earth created new. 

— J. 3u Cover. 

■■"- '■ ' Sonora, California^ * 

Our Lord has written the promise of the resurrection, 
not in books alone, but in every leaf in spring-time. 

. .--- Selected 



.,-= I would like to set forth here some wonderful truths 
revealed in the word of God which so many people over- 
look or let go unnoticed, I enjoy an article or sermon 
occasionally that does not have any do's.or don*ts but 
speaks about the wonderful mysteries that God has put 
there for our comfort and inspiration. There are more c 
of these than we realize. 

To those who are interested I would like for you to 
look up the references I give even though I quote only 
part of it j and read more of it— even half a chapter- 
to get the setting. God chooses to give us these mys- 
teries intermingled with other scriptures, here a little 
and there a little. 

For our meditation let us consider the parable of 
the rich man and Lazarus. When they passed out of this 
life into the next, they found themselves at different 
places, and they could see, hear, talk, feel, and 

Now before we go any farther, there are two things 
we must know and take into consideration In order to 
properly interpret parables. One of these is found in 
Matthew 13:35 which says: M That ,it might be fulfilled 
which was spoken, by the prophet, saying; I will, open my 
mouth In parables; I will utter things which have been 
kept secret from the foundation of the world," The 
second is because Christ is revealing something new 
there is no Old Testament scripture that can be used' 
to help interpret it. In fact, the parables are self- 
explanatory if we rightly divide scripture. 

Take this one we have under consideration, for in- 
stance. Before Christ's day, all they knew about the 
dead was that the dead knew net anything because they 
were not told any different. Not so with us because 
Christ through parables is revealing things to us they 
were not permitted to know, (Matthew 13:10,11) 

We find bits of this mystery tucked away in other 
scriptures where you least expect It; not always in 
parables. And for this reason they are overlooked and 


not assembled together to form the grand mystery the Lord 
wants "us to know. 

In chapter 8 of St. John from verse 42 on, Jesus is 
giving the Jews a rough time. And then, as if to climax 
it all, He says in verse 56, .-."Your father Abraham re- 
joiced' to see my day, and he saw it, and was glad," very 
plainly telling them he was alive. Read verses 57 and 
58 j too, and notice how verse 56 stands out above all 
others with a different message, a very plain hint. 

Christ did not use parables to hide His truths from 
His own people, but to hide them from the world. (Mat- 
thew 13:10,11) In the parable . under consideration, 
Lazarus represents the righteous and the rich man the 
evil. When we read this parable there are. six things 
revealed that no one knew before. The first' is when' 
people die the natural death, they are taken to another 
place and immediately become conscious and also hear, 
see, feel, talk, and remember. 

Please stay with me to the end so you can see by the 
use of other scriptures that this is indeed the truth. 
I think this is one of the most revealing and wonderful 
parables of all, 

John 11:26, "And whosoever liveth and believeth in ' 
me shall never die. Believest thou this?" 'shows us that 
natural death is a passing from this life to another. 
But remember this parable gives us to understand thSre 
are two different places and what a vast difference be- 
tween the two there is I If we obeyed God we will find 
ourselves in Abraham's bosom, no more death to fear. If 
we find ourselves in hell, we still have God to reckon 
with because xte did not send pur sins on ahead to judge- 
ment. Read I Timothy 5:24. 

Let us consider Matthew 22:32: "I am the God of 
Abraham, and the God of Isaac, and the God of Jacob. 
God is not the God of the dead but of the living." How 
plainly the Lord brings out the fact that the saints are 
alive. This statement of our Lord was made before His 
resurrection which indicates the saints were alive in 
Abraham's bosom even before His death. 

So before I bring to our attention the last two won- 
derful scriptures, let us realize that the Lord is try- 


ing" ttr'get us tft understand the "saints that died before 
and 'tip to His resurrection were with Abraham _ ;i andL alive. 
But after His resurrection a wonderful event took place. 
He took Abraham' and the saints that were with Him direct- 
ly up to, the throne of God. Please, read Revelation, r 
chapters 4 and 5 and take special note of the last half 
Vf verse 9 of chapter $. They, very plainly identify 
themselves^ The resurrection of Jesus -Christ was the 
grandest thing that ever happened on this earth. 

The last scripture I' want to make use of is Revelation 
19:10. Read slowly and be sure to. get what the angel 
says about himself, that he is one of. John'. s fellow ser- 
vant's, one of the brethren. Think of it£ A saint off- 
the earth who died and went to the, Lord, and is working, 
for the Lord, was sent to give John a message. ..*. 

The most discouraging remark. I. receive from fellow 
Christians is, "Do we need' to know that?." . But I say^ 
11 Praise the Lord for His wonderful revelation to the .-. 
children of men." The Lot»d wanted us to have' this mys- 
tery or He would have withheld it.' , 

* It 'is a sad thing to hear people say they cannot get 
interested'- in reading the Bible; they cannot understand 
it. I would like to refer them to Matthew 7;7> also 
Mark 11:24-26. The Lord will not withhold His promise 
-t-G them : -who ask. - Cur prayers will not always be .answered 
soon. It takes lots of reading to become familiar -.with, 
scripture, and then we can begin to assemble them in 
their proper perspective. If through the years we live, 
we would read the Bible, as much as we read other mater- 
ial,- our ability to rightly divide scripture would :be 
very much greater. The Bible Is fast becoming a, dead 
book. Oh, people have one, all. right, but it, is not 
read in earnest and prayerfully. 

In concluding, I want to refer us to Job 19:25?26v 
He lived many. centuries before Christ,, but his standing 
was so close to God he could interpret scripture... He 
says, t! For I know that my redeemer .liyeth, and that he . 
shall stand at the latter day upon the. earth; and though 
after my skin worms destroy this, body, yet in .my flesh 
shall I see God." ••' \' ^'/ : \ ' ,.. V-~;> ,• 

This article is riot intended' to do away with, re surree- 


tionbut to help us understand it. The first resurrec- 
tion^ when -completed , covers about two thousand year 5 : 
from.. the time Christ was raised till He' comes with. the 
rest of.. the saints* 

■ ■ -. • . -—Ralph G. Wrightsman 

.. -, , North 'Manchester; Indiana 


PART III : '" ; . 

'.'; .'SAMMY'S SERMON AND ELECTION ' .. '••->- ' 

"The meeting was held in August, 1849, and there was 

a great crowd present , and all of them whites but myself. 
I spoke thirty-nine minutes by Kelso's watch, and from 
the words' in Hebrews 11:1,2, and I have never seen pret- 
tier behavior in all the preaching I have done than I 
had that day* " His listeners were all white. 

After the trial sermon was delivered, the members: ?. ■• 
present were asked If they were willing that-, the colored 
brother should take part in the ministry, ar4- their ^voic- 
es were unanimous in. his favor. He was given his charge 
as a -minister, and instructed to go t-o.his- own race and 
hold meetings wherever opportunity offered. •■•- : .•;■'" r*. 
' Of his work and life as a minister he said- little, 
but that little expressed much in. the life of a minister, 
and especially so with one placed .as -he was;' for his pub- 
lic life at that time, and in th-is situation, was well- 
calculated to bring out all the variety found in the-" 
brief period of one man's life. He said: "I their*'"- ' 
■preached just wherever I could find a place, and they 
would argue with me,, and they do yet. I would tell them 
what the Word said about these things, arid then they J 
would' say when they saw that I wanted what the Word said: 
'•■Why Sammy, it is only some of your notions of it, r " 

His work as a minister .went , on thus with all its dis- 
couragements ; for a period of sixteen years, and without 
a brother or sister for an assistant, but apparently with 
as great zeal for the work as at the beginning. None of 
us could f have done better. 

The mission arid cross of Jesus Christ have been borne 


by one alone , but in this case we have an Ethiopian to 
begin the work alone, and then for the greater part of 
his public life to manifest his love to his Savior with 
as little aid and encouragement from this world as it is 
possible for one in our day to conceive. And while 
others, with their troubles have turned back or given 
up in despair, when surrounded with friends, this humble 
servant of God went steadily and cheerfully onward and 
upward without a murmur or word of complaint. 

Of his knowledge of the Bible, the whites say there 
was no one in the village or neighborhood who was better 
acquainted with the reading and sense of the Scriptures 
than was Sammy; and if any question or dispute- arose a- 
mong his neighbors, white or colored, as to a Bible sub- 
ject, he was their reference, and his decision satisfac- 
tory. The Word of Christ dwelt in him richly* (Col. Ji 16) 

Thus it continued until August, 1865 when Brother 
Harvey Carter and Martha, his wife, Methodists, after 
becoming dissatisfied, decided that Sammy ! s teaching 
was nearest in accordance with the words of Jesus, and 
made application to Sammy for baptism. Arrangements 
were at once made for a meeting at Frankfort, Ross Coun- 
ty, /Ohio, where Sammy and the applicants all lived, and 
'Brother Thomas Major and Sister Sarah, then of Highland 
County, were sent for. This brother and sister attend- 
ed at "the meeting in August, 1865, and Brother and Sis- 
ter Carter were baptized In Paint Creek near Frankfort. 

The event occurring just at the close of the Rebel- 
lion, and while the feeling was yet excited on the sub- 
ject of slavery, the great question of trouble, it made 
the reception of- these colored people into full relation, 
and into the same church with the whites a cause for 
some stir, but that soon passed away. It was a matter 
for a sinful world to talk of and to find fault with, 
but it was a cause for thanksgiving to God by Sammy, for 
he then felt as he had never felt before— he was no long- 
er alone in his work for the Master, and for his race. 
It was the first visible mark. of his preaching. 

(To be continued) 
Selected by Daniel F. Wolf 
from the 1958 "Vindicator" 



JOHN CALVIN (1509-1564) 

Historians testify that John Calvin was the most in- 
fluential figure of all the outstanding leaders in the 
Reformation. He was born at Noyon, France on July 10, 
1509. His father was secretary to the bishop and planned 
for John to enter the priesthood* He studied hard at 
universities at Paris, Orleans, Bruges, Poitiers, and 
Basel, Besides his religious schooling, he also studied 
law and classical literature and learned excellent "■Latin. 
At about the age of 21 he was suddenly converted "to pro- 
testantism being deeply stirred by some writings of 
Luther* s. Already' 'there had been protestant martyrs in 
France j and as Calvin's beliefs were soon under suspicion, 
he left Paris and traveled in various places with a dif- 
ferent name. He came to Basel in 1535 where he published 
at 26 "The Institutes of the -Christian Religion" , said 
to be the most Influential- theological treatise of 'the 

Geneva was officially protestant before Calvin arrived 
there in 1536, He was interested mainly "in continuing 
his studies, but accepted a teaching position in the 
Geneva Church at the insistence of their leader, William 
Farel. Here at Geneva Calvin found his life's work. He 
became the leader of a unique form of government where 
the church had complete control, and the civil authori- 
ties acted to carry out the orders and decisions of the 

The city had recently been freed from the rule of the 
House of Savoy and papal authority. They needed guid- 
ance and training, and Calvin set out to make everyone 
believe and practice Protestant Christianity. -The oppo- 
sition at first was so strong that at one point Calvin 
and Farel were banished from the city, and Calvin spent 
three years as a minister in Strassburg. During this 
time his opponents nearly succeeded in again placing the 


city under Catholic rule. When the members of the 
Geneva Council decided to call Calvin back, he pre- 
ferred to stay where he was but after a visit to Geneva 
he was persuaded to remain as their leader. 
-.- - Now Garlvin went to work with all the power he had to 
transform Geneva into a model of Christian virtue. He 
worked twelve to eighteen hours a day as preacher, pro- 
fessor of theology, administrator, writer, organizer, 
and ecclesiastical statesman. 

"Calvin held power as the head of the Consistory 
(The Presbytery, or ecclesiastical ruling body of 
Geneva, -ed.); from 1541 till his death in 1564 his 
voice was the most influential in Geneva. His dictator- 
ship was one not of law or force but of will and char- 
acter. The intensity of his belief in his mission, and 
the completeness of his devotion to his tasks, gave him 
a strength that no one could successfully resist." 
(from "The Reformation" by Will Durant) 

The records of this period in Geneva show punishments 
for minor offences that would seem extreme to us. Men 
were sent to prison for smiling during a baptismal ser- 
vice,, for sleeping during a sermon, for- speaking dis- 
respectfully of the clergy. Gambling, card playing, 
profanity, drunkenness, extravagence, immodesty of dress 
were all prohibited. Even clothing and meals were regu- 
lated by law. Jewelry and lace were frowned upon. As 
was common in that time, they used torture to obtain 
confessions. Also following the custom of the times, 
Calvin reccommended death for heretics. He is criti- 
cized especially for the burning of a famous heretic, 
Servetus. This man was a Protestant but doubted, the 
Trinity of God and Calvin f s predestination teachings. 
(He is famous for discovering the pulmonary circulation 
of the blood.) He criticized Calvin severely and was 
condemned for his heresy by both Catholics ,and Protes- 
tants. But his execution by the Council of Geneva with 
Calvin's sanction is a blight on the memory of the great 
Reformer. How sad it is that they could not have learned 
their lesson of toleration from the situation of Catholic 
intolerance from which they had escaped., 

"Calvin was a complex character, full of inner con- 

- - ■ THE PILGRIM 13- 

tradictions and gifted with immense abilities, so that 
to center 1 attention solely on his dogmatic intolerance : 
and his acceptance of current ideas of persecution's "Use 
on behalf of religion is to misconceive .him. He made 
Geneva a city of refuge for" persecuted Protestant's from 
all Europe. An endless stream of refugees flocked there, 
and either remained to strengthen Calvin's regime, or, 
like John Knox, returned to their own lands as militant 
reformers,, so that' Geneva became the major citadel of 

( Protestantism, He was a great conciliator, laboring to, 
bring together into unity Lutherans, Zwitiglians and the' 
Reformed Churches of France, England 'and' the Low Coun- 
tries. T I would cross ten seas,' he wrote to Archbishop 
Cranmer, 'if, by this means, holy communion might pre- 
vail among the .members of Christ.' .... - Through** his cor- 
respondence, whose variety and extent are almost" incred- 

. ible, he brought inspiration, guidance and cour'ageto. 
thousands. 11 (from "Great Voices of the -Reformation 11 by 
Harry Emerson. Posdick) * •*'• '.■■.■".:: 

Aside from hia important part in the Reformation, */; 

•Calvin is remembered for his teachings on the^ doctrine 
of predestination. He firmly maintained that all men 
were either predestined to- eternal- "damnation' or -eternal 
life regardless of what men might wish or do. God- ■"' 
planned the fall of man and provided for the' restoration 
of some. Calvin admitted that -this was repulsive^ to' 
human reason but taught that we. -should not. question the 
wisdom of God. Here we would question the soundness of 
Calvin's understanding.. The word of ; God- gives us* eon- :r 
fidence that salvation is for all- who will. come to 'God 
in faith. God is "not willing that any should* perish."" 
(II Peter 3:9), Most, of all, let us-not tell- ourselves 
"God made me this way" and so excuse ourselves from, ' '-•■ 
following Christ. 

Calvin was troubled with poor health all his life. 
He was small and thin and worked too hard for his own 
welfare. A long illness in 1558 and 1559 left him- lame 
and weak, and he suffered from hemorrhages- of 'the lungs. 

•On April 25V 1564 he made" his will and on May 27 he died. 

" His influence was even greater than Luther 1 s, ' but 
he walked in a path : that Luther had cleared. Luther 


had protected his new church by rallying German nation- 
alism to its support; the move was necessary, but it 
tied : Lutheranism too narrowly to Teutonic stocks. 
Calvin loved France , and labored to promote the Hugue- 
not cause, but he was no nationalist; . religion was his 
country; and so his doctrine , . however modified, inspired 
the Protestantism of Switzerland, France, Scotland, and 
America, and captured large sectors of Protestantism in 
Hungary, Poland, Germany, Holland, and England, Calvin 
gave to Protestantism in many lands an organization, 
confidence, and pride that enabled it to survive a 
thousand trials. » (from "The Reformation" by Will Durant) 
— — — — L.C.. 


ALMA MAE CRIPE, eldest daughter of Elder Jacob D. and 
Anna (Cassel) Miller, was born near Bader, Illinois, 
May 25, 1888, and died in Culbertson Hospital, Rushville, 
Illinois February 1, 196? at the age of 78 years, 8 
months, and 7 days. Apparently suffering a stroke, her 
last illness was of less than 48 hours. She united with 
the Old German Baptist Church in 1908 and remained faith- 
ful to the end. 

On February 18, 1915 > she was united in marriage to 
Oliver J. Gripe, and to this union were born four sons 
who survive: Robert, Wilmer, Morris and Hubert. Also 
surviving are 8 grandchildren; 6 great-grandchildren; 
2 brothers, W. A. and Clarence; 2 sisters, Mary lost and 
Ruth Cable; and many nieces and nephews. A brother, 
Howard,- and a sister, Clara, preceded her in death. 

Funeral services were conducted February 4, 196? at 
the Mud Valley Church by Elders Morris Wagoner and 
Clement Skiles, and her body was laid away in the cem- 
etery nearby. 

■ ■ ■:. ■ W. A., Miller 

- ""••We, the members of The Old Brethren Church of" Indiana, 
Ohio and Canada have chosen to hold our spring Love Feast 
Meeting at: the Wakarusa meeting house on April 15 and 16. 
A hearty invitation is extended to members and friends 
to atten d. Elmer Brovant 

THE PILGKjlM ____ 15 


If -we never had any sorrow > 

Or trials and cares never came, 
Would we be as close to our Blessed Lord? 

Would our relationship be the same? 

If our skies were always sunny 

And clouds never darkened our day, 

Would we feel the need of our Father 
To help us along the way? 

Sorrows and trials are not pleasant, 

And sometimes we ask, "Why me? " 
But if they draw us nearer to God . 

How happy we can be.. .... ,-. 

T Tis so wonderful to be near Kim; 

How serene and peaceful we feel 
For we know that only He- 

Can bless, comfort and "heal. 

Let's not wait until we -have -troubles ■ .' " ■- * 
Or our life here is .almost through.- ;-.'. ' '' 

Now is the time to draw near Him -'^ : - 

And He will draw near us, too. .-•-..:.-.;■ u*'&:4* 

So let us all be nearer to God .- ... 

And obey His Blessed Word; . ...... . 

Then when He finally comes for us . , . _ . 

We will happily go with our Lord. 

■ by.Erma Miller 

(Children's Fage continued) "; ; _. • 

never forget it when you grow" older, and the Lord will 
bless you abundantly, even to giving you eternal life* . 

QUESTIONS: -.-:. j : 

1. Who ran the faster,' '-"Peter or John? (John 20:2-4) 
2* Who talked with Jesus* before He ascended to His. 
Father? (John 20:11-18) 

— Rudblph E. Cover 



Did you know that Jesus died on a cross and was bur- 
ied in a tomb cut out of a rock? Pontius Pi 1 ate , the 
governor of Judea had ordered a Roman seal go be put on 
a great stone that was rolled in front of the tomb. 
This was so that no one would dare to break it for fear 
of his life. A watch of soldiers was sent so nobody 
would steal the body of Jesus ♦:.- 

Very early on a Sunday morning there was a great 
earthquake. The soldiers could hardly stand on their 
feet I And then they saw an angel of the Lord who came 
down from heaven. His face shone like lightning, and as 
the soldiers watched, the angel rolled away the stone 
from the tomb. The soldiers were paralyzed with fear 
and fell to the ground to become as dead men. Those 
Roman guards and the seal on the stone meant nothing to 
the angel. He just sat down on the stone as if they 
weren't there. 

We do not know if the soldiers saw Jesus come out of 
the tomb. We do know that the angel told the two women 
who came, "He is not here: for he is risen, as he said. 
Come., see the place where the Lord lay, 11 — just an empty 
tombl I think Jesus came out of the tomb before the 
rock was rolled away. We know that He could have because 
later He appeared in a room where His disciples were 
gathered. He didn't even open the door. The tomb was 
opened to show that Jesus was not there anymore; that He 
who was dead was alive again. Nothing this world could 
do— the stone, seal, or the Roman soldiers — could stop 
the power of God... 

At one time Jesus told His disciples, U I have pewer 
to lay down my life and I have power to take it again. u 
Again He said, "My sheep hear, my voice and they follow 
me, and I give unto them eternal life." Jesus had power 
to give life to Himself, and He has power to give life 
to all those who follow Him. This means that you should 
always want to live like Jesus. He always did what was 
good. His concern was for others. He didn't lie or 
steal or cheat. He always told the truth. Children, 
learn to act like Jesus when you are young, and you will 

(turn to page 15) 


VOL. 14 APRIL, 1967 NO. U 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


How sweet the name of Jesus sounds 

In a believer's earsl , ,-. ■ ..; 

It soothes his sorrows, heals hia wcund ; s.,: 
And drives away his fears. 

It makes the wounded spirit whole, 
And calms the troubled breast; 

1 Tis manna to the hungry soul, 
And to the weary, rest. 

Dear name! the rock on which I build, • 

My shield and hiding place; 
My never-failing treasury filled 

With boundless stores of grace I 

Weak is the effort of my heart, 

And cold my warmest thought; 
But when I see Thee as Thou art, 

I'll praise Thee as I ought. 

Till .then, I would Thy love proclaim 

With every fleeting breath; 
And may the music of Thy name 

Refresh my soul in death. 

By John Newton 
Selected by Sylvia Wolf 

THE PILGRIM i$ a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year Sample copies 
sent free ,n request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel f. Wolf. 


After a hard day's work, as I was returning home 
on a street car to Long Beach, I noticed sitting alone 
in the rear of the coach, a young negro girl intent 
on reading the Bible. She was plainly dressed, and 
I was pleased to see on her face the look of reverence 
and devotion; her countenance was serene and peaceful. 
I was nearing home. There were few people in the 
coach, so I went back to where she was so peacefully 
reading. I said to her, "I am glad to see you reading 
the Bible." "Oh yes," she replied, " it's the only 
thing worth while I" 

This woman gave testimony: 1. By reading the Bible 
in public; (Many were reading magazines and news- 
papers.) 2. By her pure and devoted countenance; 
3. And by speaking the true and devout feelings of her 
heart. I could see faith shining through. 

It made a lasting impression on my life, and I feel 
that the following poem I wrote upon returning home 
is but a faint echo of those words it was my privilege 
to hear from her long ago. 

What testimony do you give? 

The Word of God shines bright and clear 

Upon life's open dial; 
To travelers going home, how dear, 

It's the only thing worth while. 

It points unto the narrow way 

And bears through every trial; 
It tells us how to watch and pray; 

It's the only thing worth while. 


It tells how Jesus died* for me, 
For sinners weak and viie, 

And bore our sins upon the tree, 
It's the only thing worth while. 

It tells how Jesus left the grave; 

Death could not Him defile; 
And how He liveth strong to save; 

It's the only thing worth while . 

It tells about a country grand 
Where we may learn to smile, 
Of saints and angels hand in hand, 

It's the only thing worth-while. 

-j - -•% .. - - 

may I feel at close of day, 

The last long weary mile, 
Thy living Word has been my stay, 

It*s the only thing worth while. - 

— J. IV Cover ; 
Sono ; ra, California 


by J. Ward Shank -,\ : : ; 

The Christian Church came into being at a time 'when 
the Roman Empire held almost universal dominion, and yet 
Christianity, by the very strength of its life principle, 
proved itself vastly more powerful than empires. It has 
been rightly observed that Christianity is not dependent 
\ipon any one form of human government, and that in its 
Essential "beiiig it can even flourish under the most ty- 
rannical forms. The Anabaptist movement arose and spread 
under very adverse conditions. There are evidences of a 
strong evangelical church in Russia today. While we may 
not know what may be the actual state of the church in 
Red China or Cuba, it is possible that a vigorous church 
flourishes underground in those countries. 


This is not to say, however, that benevolent, or dem- 
ocratic, government is not an aid to the propagation of 
the gospel. There were those stabilizing and freedom 
aspects of the Roman government which greatly aideu in 
the inception and spread of Christianity, even while 
that system held thousands of slaves under bondage. It 
enabled the citizen Paul to travel widely, along with 
others of his missionary generation. "They went every- 
where preaching the Word. 1 ' The Anabaptists sometimes 
enjoyed privileges of tolerance and protection which 
were used to advantage. The great revival and mission- 
ary movements of the past century in England and America 
were largely made possible by the diffusion of democra- 
tic principles. The very existence of political free- 
dom brought aspects of liberty and opportunity to the 

We have become somewhat fond of saying that our fore- 
fathers (the Pilgrims, Rhode Island colony, Mennonites, 
the Quakers under Perm, and others) came to this country 
seeking religious freedom. We have drawn some easy con- 
clusions that this country was established on religious 
foundations, and that democracy had its birth in conse- 
quence — a boon and a blessing to all the world. And 
there are large elements of truth in this. 

We should remember,, however, that American democracy 
had its first inspiration in atheistic and humanistic 
minds like those of Tom Paine and Thomas Jefferson. The 
Declaration of Independence, far from having a religious 
motivation, came out of reaction to tyranny in Europe 
and more Immediately as a protest to the policies of 
George III of England, (taxation without representation). 
The Bill of Rights was a guarantee of political rather 
than of religious freedom, as such. 

What has all this to do with our life in the Mennonite 
Church today? It is that having lived under democratic 
institutions, and having enjoyed the blessings of free- 
dom in a wonderful land, -we are prone to confuse demo- 
cratic institutions and democratic processes with the 
outworking of Christianity. It has been ingrained into 
us that political democracy is based upon right, parti- 
cularly as opposed to monarchical ar autocratic methods, 
and even as opposed to some representative forms of 


government'. " t . . .. ,. 

This is shown nowhere more vividly. than in some • Chris- 
tian patriots and hyper-fundamentalists who oppose . com- 
munism to Christianity, who virtually identify Red Rus- 
sia with Antichrist , who would be willing to fight the 
communists : as -Jjn-a holy \ war, and who- clothe democracy " 
with religious sanctity. This is not to -excuse- communism 
or any form of autocracy; but w£ wisTi r merely "to point up 
the- fact that methods of western 'democracy should not be 
equated with. Christianity, nor do -Christianity and demo- 
cracy, necessarily originate from' the same 'source s.' 

: ¥e come, now to where this bears ;: particularly upon our 
life in the. Church t ■-The.' benefits of our "land 1 have led 
us to feel that the true form of- order- In the church" is 
that of democracy, or that as a function of ' brotherhood 
there should be- full democratic- participation "and/" expres- 
sion. As a consequence , It Is assumed that ail ;: questions 
for. decision, should be subject to* 'the 'vote,' and that 
there should be full and free 'option on ; all matters of 
policy, choice of personnel,' : matters 'of * disciple ship, 
and even of doctrine. We sometimes hear it flatly stat- 
ed, ,l The church is a democracy^ 1 - ■or-' t SInce the church is 
a democracy, such or such, should obtain. u 

Our present point of inquiry- has to do with some limi- 
tations upon the democratic process as applied in the 
Church. We present here seven propositions -for consid- 

1* -Democracy and Chri stian brotherhoo d are not synonymous. 

The Church must begin with brotherhood; It is the 
paramount consideration. Whatever democratic methods 
come Into use must be but incidental to the" working of 
brotherhood. This latter reaches far beyond the mere 
concept of democracy, being based on love, mutual' re- 
spect, and submission. 

Brotherhood .itself does not presume equality in every 
respect,' There are different orders of responsibility' 
and varying levels of decision making. This is illustra- 
ted nowhere quite so well as in the home, -with its paren- 
tal responsibility, and with its division of responsibi- 
lity, even between husband and wife. It is ..shown in the 
divine' order of headship as set forth iri I Corinthians 11. 
It is shown in the responsible exercise of the offices 


of the Church, all without allowance of a superiority* 
inferiority condition* The various parts of the body 

(brotherhood)., are shown to be interdependent — but not 
confused as in the democratic process.. 

2» The Spirit of Political Democracy is alien to that 
of the Gospel . 

political democracy was born in the atmosphere of 
the "town meeting or the constitutional assembly, where 
the basic motivation was concerned with rights and priv- 
ileges* The spirit is that of a demand or guarantee of 
11 individual expression in politics, tT of "liberty, equal- 
ity, and fraternity, " and of government "of the people, 
by the people, and for the people. fr 

These rights and privileges speak of the good, but 
the purpose is after all, political. The "Encyclopedia 
Br itannica" says , 

"Political liberty has been conquered by univer- 
sal suffrage, but economic liberty has not been a- .. 
chieved. . . (note the aspirations of the New Deal, 
the Fair Deal and the Great Society. — Editor's 
note). Democracy cannot triumph wholly until the 
spirit of democracy dwells in all the people. 
Without this spirit nothing more has been accomp- 
lished than to substitute for the tyranny of an 
Individual, or of a minority, or a class, the ty- 
ranny of a fluctuating majority." 
In contrast, the spirit of the gospel seeks the good 
of another, even to the point of the laying down of -life, 
Here we readily acknowledge that in this respect we have 
not attained fully, or perhaps even approximately, to 
the spirit of the gospel; but it is the place where we 
nught to work. 

3. Pure Democracy is hardly possible of achievement . 

We have noted above the reference to "the tyranny of 
a fluctuating majority." If tyranny in any degree may 
sometimes reside in a majority, then the equality that 
is thought to prevail in modern democracy is scarcely 
a. reality. It is also as possible to have the tyranny 
of a minority, such as through men grasping and holding 
the lines of power , using psychology in order to sway 
mass opinion, demagogic appeals, etc. 


The "constant demand is for a kind of pure democracy 
which undermines the true executive functions necessary 
everywhere in society and in the church as well. A re- 
cent writer in "Atlantic Monthly" states it like this: 
"A second theme of student radicalism today> and 
a polar twin to the concept of 'organized America 1 
is the idea of M participatory democracy. .* This is 
a vague notion, but a dynamic one,., for participa- 
tory democracy requires that all 'people be fit to 
govern; and this in turn requires that all people 
be made fit: to govern. . . no legislator can be as ; 
free as a private citizen, and. to make all' the "peo-* 
pie legislators is willy-nilly to abolish the cate- 
gory of private, citizen altogether^ " (m Atlantic ." - - - 
Monthly" "y- November , 2965)7 • •" :'....-. v 

This, of course, was spoken in a political context, 
but the principle holds true anywhere there is a, demand 
for this kind of pure democracy.. v - 

^* P°P u ^- ar rule is unstable ; : 

Today, as never before, the opinions of men are sub- 
jected to cross currents of ideas. Newspapers, magazines, 
books, radio, television and bill- boards bombard the 
mind, and. the voice of the moment who is best able to 
command these tools becomes the controlling power .. Hence 
the masses of men can be swayed, and these in turn pro- 
vide the base of power for those who control them. 
Appeal to the. masses is almost always based upon emotion, 
rather than upon truth, or for that matter, sound 

That matters of decision in the church are often un- 
wisely based upon emotional appeal is something we must 
realistically face. This. does occur, however good the 
intention or noble the purpose:.. 

5* Democracy is base d upon faith in - marl . 

Robert M. Hutchins, former president of the University 
of Chicago, says, "The democratic faith is, faith in. man, 
faith in every man, and faith that man, If he is well 
enough educated and well enough, informed, can solve, the ■■■ 
problems raised by his own aggregation." 

In the Church, the reasoning is similar: That the 
power of the New Birth and the presence of the Holy 


Spirit is so diffused through the body that government 
is thereby, safe., in- the hands of all. * 

\ Certainly there is much to commend this concept — ex- 
cept that, it too often fails to take into account the 
presence .of carnality , the immaturity either of age or 
youth, and : the shortsightedness of those in a position 
to influence either majorities or minorities. Religious 
democracy can rise no higher, and is no more safe, than 
the spiritual level of the group who would exercise, the 
democratic forms. Indeed, it may even rise no higher 
than those on the lower level. Insofar as it is rooted 
in faith in man, it is nothing more than dependence up- 
on a broken reed. 

^ Genuine equality in democracy is scarcely ever a 
reality . 

In fact, it is most often very far removed from real- 
ity* As someone has remarked, "God created all men free 
and equal, but some. are more equal than others." This, 
of course, from- very human reasons. 

There is always the shadow of the demagogue, the man 
who can and does sway the people, even while they think • 
they are free. There is the development of the privi- 
leged and the ruling class -in any situation,, where even 
the democratic methods are used, to- perpetuate this class 
In power. The privilege of the ballot is often' repre- 
sented as the quintessence of equality, while ignoring 
the fact that anyone in the minority can be told at any 
time that he enjoys no equality, and that his ballot Is 
only a gesture lost in a forest of votes. 

7* Not everything is • a proper subject for debate and 
referendum . 

The popular cry today is for an opportunity for dis- 
cussion and the ballot, extending to almost, every sub- 
ject and consideration. It often seems that the more 
delicate the matter, the more insistence there is upon 
the privilege of popular decision. _/-.. - .1 2-r - 

In the Church, we'"should seldom, if ever, allow known 
error- to be defended ;%n .discussion or debate.. Hence,. ; 
some subjects are simply not. debatable issues -within the 
context lot the Church . '-.We would hardly think of allow-. 
irg someone in our 'congregations to speak for }?artici~> 
pation in war. The very : same principle, of limitation 


applies to other andmore-subtle-issues. 

Some matters of personnel are often best decided in 
ways other than by ballot, A method that:may appear feas- 
ible today may provide a pitfall for tomorrow, simply be- 
cause we have set the precedents of popular selection of 
personnel that cannot easily be repealed. 

It is doubtful if the service of a pastor should be 
fully subjected to the popular voice. Where this method 
is pursued , the temptation to please the : congregation may 
soon become a more potent factor for compromise than that 
of a salaried ministry. There is no hireling mp r re. an -i-. 
hireling than one who has his, ear attuned to "vox .papuli" , 
the voice of the people . 

This is. not to say that there is not much of value:- in. 
democratic procedures. We have tried to be forthright -in 
pointing out some limitations. The very term "limita-- . 
tions" should indicate that'we may allow for some measure 
of what we know as democratic functions. .But let us; 
rather think of them as brotherhood functions— .not as 

Christian brotherhood is realized as a fruit of the 
Spirit, -.and .as- such it is not contrived or manipulated. 
It is based on yieldednes s. "Let your moderation (or 
yieldedness) be known unto all men." It is. based on de- 
ference, not upon the exaltation of the individual opin- 
ion and the pressured power of the ballot, as in democra- 
cy. It exercises the grace of submission'. 

The Church should give recognition to the convictions 
of all within the brotherhood. There should be enough 
recognition of the brotherhood voice to secure the inter- 
ests of all and to take advantage of all our judgments. 
This, however, with prior recognition of the offices of 
the Church as set forth by the Word, and of the free 
functioning of the prophetic ministry. 

Selected from "The Sword and Trumpet" by ' 
Daniel F. Wolf 

There is no duty we underrate so much as the duty of 
— Robert. Louis Stevenson 


.. '; -',.•: PART IV 


■ : - ■ ■ ■ ' :■■.... - ■ 

In October, 1865, a Love Feast was held by them in 
Frankfort and embracing but five members in all, two 
whites and three colored— Brother and Sister Major, 
Sammy Weir, and Brother and Sister Carter* It marked 
a new era in Sammy. 1 s life and also with his race,, for 
it was the first feast held by the colored Brethren in 
* the State of Ohio, and for all. that we can say, it was 
their first one on the earth. But it was a feasting on 
the one .Body which was broken for the races, and this 
feast marked a new point in the extent and goodness of 
the great salvation— in that sacrifice made for all 
people . "It there brought the two races to serve and to. 
feast at the same table. (The writer here must' be com- 
menting only on the experience of the Brethren Church. 
Without doubt there have been colored Christians in 
past ages in the Church. — Ed>). 

Sammy was given authority to baptize and to solemnize 
marriages by Brother Thomas Major, when at a meeting of 
the Brethren at Fairview, some miles west of Frankfort, 
in the year 1872. He then continued meetings in and 
around Frankfort, and also at and near Circleville, on 
the Scioto River with an increasing interest, and the 
reception of some by baptism, and one or two colored \ 
members from Virginia, by letter. The writer first met 
Brother Sammy at the Love Feast meeting at Fairview, 
Fayette County, Ohio, in September, 1872, and there we 
began a pleasant and happy acquaintance. 

We have already noted many changes and events for one 
short life, but we have yet a few more, and they are of 
even greater importance than those already given. 

The first we name is that of the choice of Brother 
Harvey Carter to the ministry, on Wednesday, February 
9, 1881. The meeting was held at the residence of 
Brother. Garter, in Frankfort, and was conducted by Eld- 
ers Thomas Major and the writer; and while all seemed 


to enjoy it much, no one present seemed to enjoy it so 
much as did Brother Sammy Weir. His feeling is not at 
all to be wondered at, for after a period of thirty-two 
years in the ministry separate and alone, he now felt 
that he had an assistant in the work.. None of us can 
know what, the poor brother's feelings were, and none but 
God can tell how grateful he felt in the thanks he then 
gave ♦ 

At the same meeting, and on the day above given, Sammy 
was ordained an Elder and was given the full ministry. 
This position — the highest and best the Church can be- 
stow — was here given to one as -well worthy to receive it 
as we need now to look for. : This gave to Sammy the over- 
sight of the colored members in the .Scioto Valley,, and 
while he lived but a short time to enjoy his position, 
yet we feel that none who may ever enjoy a, membership in 
that, district need ever feel. ashamed of their first elder. 

Here, dear reader, is to be seen another one of the 
Lord's ways. And we may well ask: Who would or could 
have thought, when Brother Nead led a slave into the 
stream in Old Virginia, . nearly forty years before, that 
he was then baptizing the first minister and Elder of the 
church among the colored people? Who could have seen 
that all the steps I have described were all leading on 
to the full ordination of a man of God? But so it was 
and so it is: The Lord's way is the true one, and always 
the best one. Let none despise the Lord's ruling. 
(Daniel 4:17) 

Let us all here gather strength and take courage by 
considering well the noble example ofthis humble servant 
of God. May all we who possess so many more of the 
blessings of God than did this poor slave try to use our 
gifts and blessings to glorify God as well as Sammy did 

After his ordination, in 1881, he did but little more 
in public life, for his days were ending. He, with Bro- 
ther Carter, kept up their meetings regularly at Frank- 
fort, and occasionally Circleville, where the work had 
begun, but Sammy's desire now was to leave his house and 
lot as a donation to the colored people for a church. 
However, there being a debt unpaid with a mortgage on 
the lot, and his health failing, he felt that he must 


give ..up. in despair- unless God- would aid 'him 'in this al- 
so. So here, as all along the way, the Strong Arm was 
seen just at the right time, and Brother William D. 
Mallow of Ross County, assumed the debt, and Sammy's 
life was left to close in peace, and at his old home. 
Of his Bible he -at one time spoke to the writer as 
/'follows: ."After- I had learned to read, I got a large 
Bible and read it through several times. The Methodist 
preacher here having no Bible, I loaned him mine, a'nd 
he 1 pounded it to pieces, nr The Bible was in scraps, 
ar*d/the matter being stated to the sisters of the Lower 
Twin Church, Preble County, Ohio, they made him the 
gift- 'of another Bible. At the close of the Love Feast 
•held at Frankfort, November 9, 1883, and the last one 
Sammy attended before his death, the gift was; presented 
to. him with a statement as to the ones sending it. He 
accepted it gladly, and with tenderness said: "I am 
-very thankful to them for it, and all I can do to pay" 
them is I can pray for them." ' ',....- 

• (To be continued) 
■ : Selected by Daniel F. Wolf 
from the 1958 "Vindicator" 


It isn't the things you talk about,. 

No matter how fine and true; 
It isn't the way you seem to live,. 

Nor even the things you do; 
It isn't the creed you call your own, 

Nor the motto s on the wall; 
The only thing, that really counts 

Is what's in your heart — that's all, 

It ...isn't the many friends you make, 

It's only the friends you keep; 
It isn't' the ypu that people see, 

It ' s^ the real you down deep; 
.It isn't, what people say you.<are, 

Just, let them talk as they please; 
It's what you know you are inside;. 

What counts is what God sees. 

■ Selected by Amos Baker; 




Prayer is similar to a communication between God and 
us whereby we expound to Him our desires, our joys, our 
sighs , in a word, all the thoughts of our hearts. Hence, 
each and every time we invoke the Lord, we must diligent- 
ly strive to descend in the depth of our heart and from 
there seek Him, and not with the throat or tongue only. 
For at times the tongue helps in prayer, either in re- 
taining the spirit more attentive in the meditation of 
God or in occupying this part of our body (which is es- 
pecially destined to extol the glory of God) along with 
the heart to meditate the goodness of God. Yet, the 
Lord declares through His prophet (Isa. 29:13; Matt, 
15:8,9) what prayer avails without the will, when He has 
pronounced a very heavy punishment on all those who 
honor Him with their lips, while having their hearts far 
from Him, Moreover, if true prayer must be nothing else 
than a pure affection of our heart when we should there- 
by approach God, we must dismiss all thought of our own 
glory, all fancy of our own dignity and all self-confi- 
dence. Thus indeed the prophet (Dan, 9:4-19) admonishes 
us to pray, being founded not on our own righteous deeds, 
but through the great mercies of the Lord, in order that 
He may answer our prayers out of love . , # , inas- 
much as His name is invoked upon us. This knowledge of 
our misery must not bar our access to God, since prayer 
has not been instituted in order to raise us arrogantly 
before Gcd, nor to extol our dignity, but to the end 
that we confess with sighs our calamities, just as chil- 
dren expound with familiarity their complaints to their 
fathers. Such a sentiment should rather be like a spur 
to incite and stimulate us to pray more. Now, there are 
two things that must marvelously move us to pray. First,, 
the instruction of fifod by which He commands us to pray. 

14 ?m PIIGRIM 

Secondly, the promise whereby He assures us that we 
shall obtain all that which we will ask. For, those who 
invoke Him, seek Him, and depend on Him, receive a sing- 
ular consolation inasmuch as they know that, in doing 
that, they do a thing pleasing to Him. Moreover, being 
assured of His truth, let them certainly trust that He 
will answer their prayer, "Ask" (He says: Matt* 7:7) 
M and it shall be given to you, knock and it will be 
opened to you; seek and you shall find." And in the 
psalm (Ps. 50:15) t "Call upon me in the day of thy ne- 
cessity, and I will free thee, and thou wilt glorify 
me." Here He has comprised or included the two kinds 
of prayer, which are invocation or request, and thanks- 
giving. By the former we disclose before God our hearts 1 
desires. By the latter we acknowledge His benefits to- 
ward us. We must assiduously use both kinds of prayer, 
for we are pressed by such poverty and indigence that 
even the most perfect have sufficient matter to sigh and 
groan continually, and invoke the Lord with all humility. 
On the other hand, the liberalities which our Lord by 
His goodness pours forth upon us are so abundant, and 
wherever we turn our eyes the miracles of His works 
appear so great, that we can never lack matter for 
praise and thanksgiving. 

Finally we must well observe this; We must not wish 
to bind God to certain circumstances, because in this 
very prayer we are taught not to put on Him any law, nor 
impose upon Him any condition. For, before making any 
prayer for ourselves, before all things, we ask that His 
will be done; whereby we submit beforehand our will to 


From "Great Voices of the Reformation" by 

Harry Bnerson Fosdick 


April 30 - Salida, Calif. Rossville, Ind. 

May 7 - Salida, Calif. Wakarusa, Ind. 

May 12, 13 j 14 - Annual Meeting and Lovefeast-Salida, Calif* 

May 14 - Wakarusa, Ind. 

May , 21 - Salida, Calif. Wakarusa, Ind, Covington, 0. 

All are welcome to attend these services. 



Orice a year Joseph and Mary went up to Jerusalem to 
keep the feast of the Passover. This was the important 
event in the lives of the Jewish people. It was to re- 
mind them of the time when their people were iri Egypt !- 
and the death angel killed the oldest son of every 
Egyptian family. By obeying the Lord, every family of 
the Hebrews put the blood of a lamb over and on the sides 
of "their doorway, and when the angel saw it he would pass 
over them and no one in that family would die. This is 
what is meant by the word "Passover" . 

'When Jesus was twelve years old the time came for 
them to go up to Jerusalem for the Passover. I can ima- 
gine that Jesus really looked forward to this big event. 
Jerusalem was a large city for those days. The temple 
of the Lord had first been built here by King Solomon. 
The temple that was here at this time had been built by 
King Herod, but nevertheless it was still the place where 
the Jews came to worship God. The top of the temple was 
covered with gold, and it could be seen shining in the 
sun for miles. As they came near the great city, .people 
came from all around and the crowd grew larger and larg- 
er. There were donkeys and camels to ride on and sheep 
and cattle for the sacrifices. Most of the people 
walked. This was an exciting time for all and especial- 
ly for a boy of twelve year's. As they entered Jerusalem 
there were many poor people, so many sick and crippled. 
Jesus must have pitied them all.: When they arrived at 
the great temple it looked more like a livestock market 
than a place of worship. Merchants were selling oxen, 
sheep, lambs and birds to the people. Money changers 
were shouting and arguing with the visitors about their 
change, as some parts of the country had different kinds 
of money. And they did not always get their right change 
either. All of this was disgusting to Jesus because when 
He grew up He drove the money changers and their animals 
out of the temple and said, "It is written, My house is 
the house of prayer, but ye have made it a den of thieves. 


After -the- feast of the Passover Joseph and Mary start- 
ed for home. As usual > there was a large crowd, and al- 
though Jesus wasn't with them, they supposed He was with 
some of their friends, probably with some other young 
boys- They traveled for a day and when they still did- 
not find Jesus, they turned back toward Jerusalem. On 
the third day they were really getting worried. In 
those days there were bandits that sold children into 
slavery. ' Finally Joseph and Mary decided to go into the 
temple. Maybe the priests of the temple could help 
them. At last they found Jesus, and you couldn't guess 
where. He was with the lawyers and the learned men of 
the temple asking. them questions. and answering them. 
The Bible says, "And all that heard him were astonished 
at his understanding and answers. 11 I would like to know 
some of the questions He answered. It wouldn't make any 
difference what. He was asked, Jesus could tell all that 
could be. told. .. He was the Son of God and was with His 
Heavenly Father before the world was made-. He knew all 
about heaven, all about the earth, and all about man. 
Even though He was only twelve years old, He knew He ■ 
was sent to teach men of the great love that the Father 
had for mankind, and to save them from their sins. 

Joseph and Mary were, amazed to find Jesus teaching 
these older men. Mary said, H Son, why did you stay here? 
Didn't you know your father and I have been hunting for 
you and we were so worried?" Jesus replied, "Why did 
you hunt for me? Don't you know that I must be about 
my Father's business?" We know that He meant His 
Heavenly Father, not Joseph. After this, Jesus went 
home with Mary and Joseph and was obedient to them, but 
Mary kept all these sayings of Jesus in her heart. 

— Rudolph E. Cover 

CRAMMER' - A son, Darin Kelly, born to William and Carol 
Crawmer of Sonera, California on January 26.. 

WAGNER - A son, Daniel Raymond, born to Daniel and 
Thelma Wagner of Covington, Ohio on February 17. 

COVER -A daughter, Ina Christine, born to Leslie and 
Lartha Cover of Sonora, California on April 9. 


VOL. 14 MAY, JUNE, 1967 NOS, 5 & 6 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


I dare not idle stand , 

While upon every hand 
The whitening fields proclaim the, harvest near; 

A gleaner I would be, 

Gathering, dear Lord, for Thee, 
Lest I with empty hand at last appear.,. 

I dare net idle stand, 

While on the shifting sand, 
The ocean casts bright treasures at my feet; 

Beneath some shell's rough side 

The tinted pearl may hide, 
And I with precious gift my Lord may meet. 

I dare not idle stand, 

While over all the land 
Poor, wandering souls need humble help like mine; 

Brighter than the brightest gem 

In monarch's diadem, 
Each soul a star in Jesus' crown may shine. 

Selected by Martha Cover 
from "Mountain Trailways ,r 

THE PILGRIM is a reiigious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


"Grace and peace be multiplied unto you through the 
knowledge of God, and of Jesus our Lord, according as 
his divine power hath given unto us all things that per- 
tain unto life and godliness, through the knowledge of 
him that hath called us to glory and virtue; whereby 
are given unto us exceeding great and precious promises: 
that by these ye might be partakers of the divine nature, 
having escaped the corruption that is in the world 
through lust." (II Peter 1:2-4) 

The promises of God are found in the Bible from be- 
ginning to end; and are divided into two classifications: 
"Godliness is profitable unto all things, having pro- 
mise of the life that now is, and of t hat w hich is to 
come * (I Timothy 4:8) * 

We call attention to the above mention of "corruption 
that is in the world through lust." It has reference 
to the debasing influence of lust stepping to sin. 
rt Evil communications corrupt good manners." (I Corin- 
thians 15:33) n For he that soweth to his flesh shall 
of the flesh reap corruption." (Galatians 6:7) 

There is a corrupting Influence of sin that can enter 
into the mind and cause a debasing of morals, the results 
of evil thoughts and inducing evil conversation and evil 
deeds, which can turn man from the blessings of God — 
the fulfillment of His promises. 

We cannot begin to have the divine promises of God 
come into our lives and partake of the divine nature 
until we have escaped the corruption that Is in the 
world through lust I 

The scarlet hue of sin can be made white and clean. 
(Isaiah 1:18) By obedience to God we can begin to build 
upon the divine virtues of God, which is the result of 
fulfillment of some of the promises of God. 

The promises of God are indeed exceeding great. God f s 


power is exceeding great to be able to fulfill every 
promise He has made. Without the promises of God we 
would have no hope; with His promises we can have faith, 
and because of the magnitude of His promises, we can 
venture to press on through life. Also His promises 
starting one by one to be fulfilled in this life builds 
and increases faith, which always places before us 
assurance to make the next step; for instance: "If any 
man will do his will, he shall know of the doctrine, 
whether it be of God or whether I speak of myself." 
(St., John 7:17) Every true Christian has had this know- 
ledge given for obedience. 

It is. indeed most valuable to us to know- and -, truly 
this is the blessing obtained in fulfillment of promise. 
We can know God Is true, has always been faithful • "Let 
us hold fast the profession of our faith, without waver- 
ing for he is faithful that promised." (Hebrews 10:23) 
God has given a promise for every act of obedience to 
Him . Study the Bible; you will find this is true. So 
the proposition is before us: Leave the ways, of lust, 
sin, and death that brings corruption of the : soul; step 
out to test the faithfulness of God by doing as He, In- 
structs you in His word — the- New Testament — and you will 
see one promise after another fulfilled in your life. 

He says, M If ye know these things, happy are ye if 
ye do them." (St. John 13:17) Every true Christian c^n 
testify to this. It is supreme joy to partake of the 
divine nature 3 so superior to our fallen natures* 

The promises of God can be fulfilled in us to eternal 

life and on and on. Pray, repent , and confess your sins 

to God, be baptized and wash away your sins calling on 

the name of the Lord, (Acts 22:16) Accept, love, and 

obey Him. He died upon the cross for you, to seal with 

His precious blood for eternity every promise He has 

made. „ ^ ^ 

. — J. I. Cover 

Sonora, California 


SHIRK - A son, Stephen Paul, born to Glen and Lois Shirk 
of San Francisco, California on May 5. 

-i f—— : - THE-...K[LGRlfe , 


David was the sweet singer of Israel, He wrote many 
of the one hundred and fifty psalms, and the people sang 
them in their worship 'service, , f " . 

In the 46th Psalm the"; first three verses are: 
"God is our refuge arid strength, 'a very present help 
in trouble, '? ' x \ l\ 

"Therefore will not we fear, though the mountains be 
carried into the depth : Qf the sea. 

"Though the waters thereof roar and be troubled, \ 
though the mountains shake with the swelling thereof," 
. • No wonder Fannie Crosby could write "Blessed Assur- 
ance 1 ! and "Anywhere With Jesus I Can Safely Go," 
.Verse four: "There is a river, the streams vriiereof 
shall. maice, glad the city of f pur God, ttop holy; place of 
the tabernacles of the most High." This verse makes 
us think "of* "Yes, We'll Gather at the 'River y the Beau- 
tiful, River, lf 

In : the sixth verse: "The heathen raged, the kingdoms 
were moved: he uttered his voice, thp earth melted," 
There is a song about this. It is, "When God Speaks, 
the High Mountains Tremble." ".. - : . , 

In the. forty seventh Psalm, thersixth yet*se to the 
remainder of the /chapter ^praise and exaltation. Cer- 
tainly the people must ha^e. eji joyed singing these songs 
David wrote. ." s .".-. " 

The early Christian Church sang the psalms for a -long 
time, but we have been used to other good songs, and 
many people have turned to tlie .Lord, after hearing a song 
that touched their hearts. My own first knowledge of 
the Savior was through songs my parents taught me. 

I would like to write a song that I am sure my 

grandfather Cover sang:' 


Who will meet me when I die? 
- Who will take - me up. x>n. high? 
Who will meet me in that land, 
■In that spirit land? 


Angels will meet me, 
Angels bright , angels bright; 
Angels bright will meet me 
In that spirit land , 

— Alma Garber. ■* 
RIpon, California 


I now pass on to speak of his de^th, :the greatest - 
event of his life. His time was full of important chang- 
es, and all for the better, but this , the greatest of 
all, I have no power to describe, for I know not-. yet the 
glory to which he has gone, gut I feel that- the ^change 
was also for the better, for Sammy had nothing to lose 
by dying; it was all gain to him. - ■•; .: 

His last illness was gangrene, and began in December, 
1883. Learning of his sickness, Brother Frantz and the 
writer, with Brother Mallow, visited him several times 
in February, 1884, giving him farewell March 1, and did 
all that was possible to cheer him in his last days on 
earth. And during these calls many of the items herein 
given were obtained directly from him. 

Brother Mallow met him last on the morning of his 
death and gave him farewell for the last time. Brethren 
Carter, Jones, Sowers and Sister Carter were his atten- 
dants night and day until his death, besides many others 
in and around Frankfort, who visited and cared for him 
as the day of his ;life was drawing to a close. 

He seemed aX all times fully resigned to the will of 
God, and. left, the wprld, being at peace with all its 
people. He want down slowly, but patiently, and fell 
asleep at 9 a«m, .on Saturday, March 15, 1884. His age 
was 71 years and 11 months. 

His funeral on Sunday, March 16, was attended by 
many friends of both races, and the sermon was delivered 


by Brother Mallow f ronT t'He ~ wo rds : rT f Bou " shalt " come " t& 
the grave in full age,, like a shock of corn cometh in 
his season. u : (Job 5:26) . The Brethren, at Frankfort, not 
yet having a church house , the colored Methodists gave 
theirs for the occasion. < 

The body was laid in the cemetery, just east of the 
town, for its last sleep/ and to await the morning of 
Eternity. It..wIU..,then fee . aroused ; from its slumber by 
the call of the great Master from Heaven, and another 
great change for the slave will occur. His tomb stone 
was erected by gifts from the sisters of the western 
congregations of Ohio. 

Of Sammy Weir's character as a Christian, I will let 
other white people speak; Dr. Galbraith, Sr., a gentle- 
man, from Frankfort, and a physician of experience, who 
had .be^$apiiy r s physician for years, and who visited 
him and dressed his limbs daily in his last illness, 
said. .to Brother Frant z and myself during our visit to 
c the sick room:; "I, can say for Sammy what I can say of 
*n6 other man: I have known him for thirty years and I 
have never yet known any harm of him. 11 This style of 
^character .is well worth living for. 
'/ ihiring the visit made to the feast at Frankfort 
November 9, 1883, and the last one Sammy attended 'before 
his: death, a! number of white Brethren and Sisters lodged 
at the hotel, whicH was then under the care of our good 
friend, John Adkins, and he, learning the aim of our 
visit, said to the . Brethren while there: ,r Sammy Weir 
is the best man in our town." 

The testimony of our friend, Gilmore, a neighbor of 
Brother Mallow's is as follows: "I was once with Sammy 
"at Judge Rittenhouse's, adjoining Brothel Mallow's, and 
working at the threshing machine. , Sammy and I were to- 
gether on the straw stack. Whenever the machine stopped 
and work "for a time ceased, while others were idle, or 
engaged in conversation, Sammy sat by himself on the 
straw learning to spell from the scrap of an old spell- 
ing book, x^rhich he carried" with him.' He was never idle.' 1 

"When he had become so low in health' &nd the care of 
him so. great a burden, it was suggested by some that he 
be taken to the County Infirmary and cared for there j 


but our Brother Mallow coming in at .the time this was 
proposed, said: "Never, I will care for Sammy myself, 
before he will go and die in the poor-house." This 
righteous man was never forsaken .of God, nor did he 
ever come to want. See Deut. 4:31: 31:6,8; Joshua 1:5; 
Isa. 12:i7; and 13:16/ -. ' '■ 

From Brother John Jones, near Frankfort, and who 
attended Sammy till his death, I learn by letter, that 
his last word was the name of Brother Mallow, And just 
before he passed away, Brother Mallow pame in,, as he was 
passing to the train. Sammy was speechless, but gave 
his hand and smiled. It was their last farewell. 
Brother Mallow left for the train, and in ten minutes 
more, Sammy Weir had taken his departure, and that, too, 
for another world. But his work still goes on. Now 
wider and farther than if he was yet alive. Rev. 14:13 

{To be continued) 
Selected by Daniel F. Wolf 
from. the 1958 "Vindicator" 


Near shady wall a rose once grew, 

Budded and blossomed in God ! s free light, 

Watered and fed by morning dew, - • 
Shedding its sweetness day and night. 

As it grew and blossomed fair and tall, 

Slowly rising to loftier height;] ; 
It came to a crevice in the wall 

Through which there shone a beam of light. 

Onward it crept with added strength 
With : never- a thought of. fear or pride; 

It followed the light through the crevice length 
And unfolded itself on the other, side. 

Selected by Stella Flora 



Thick green leaves from the soft 'brown earth, 
Happy springtime hath called them forth; 
First faint promise of summer bloem 
Breathes from the fragrant , sweet perfume, 
Under the leaves. 

Lift theml .what marvelous beauty lies 
Hidden beneath, from our thoughtless eyesi 
Mayflowers, rosy or purest white, 
Lift their cups to the sudden light, 
Under the leaves. 

Are there no lives whose holy deeds — 
Seen by no eye save His who reads 
Motive and action — in silence grow 
Into rare beauty, and bud and blow 
Under the leaves? 

Fair white flowers of faith and trust, 
Springing from spirits bruised and crushed; 
• Blossoms of love, rose-tinted and bright, 
Touched and painted with Heaven' s own light 
Under the leaves. 

Full fresh clusters of duty borne, 
Fairest of all in that shadow grown; 
Wondrous the fragrance that sweet and rare 
Comes from the flower-cups hidden there 
Under the leaves. 

Though unseen by our vision dim, 
Bud and blossom are known to Him; " 
Wait we content for His heavenly ray — 
Wait till our Master Himself one' day 
Lifteth the leaves. 

Selected by Miriam Hanson 
from " Streams in the Desert » 



JOHN KNOX (1514-1572) 

When John Knox was born, about 1514, the Reformation 
in Germany and Switzerland was a rising tide, but in ■ 
Scotland its premonitions were .mostly evident in martyr- 
doms. Knox probably began has. student life at St.. An- 
drews fairly soon after the execution of Patrick Hamil- 
ton—kinsman of a noble Scotch family and a disciple of 
Luther, 1*0 had studied in Europe— and Knox 1 s words" 
sound like a personal recollection: "When those cruel 
wolves had devoured their prey, there was none within 
St. Andrews who began not to enquire wherefore was - 
Patrick Hamilton burnt?" Nevertheless it was -in 1545, ' 
seventeen years after Hamilton's death; before evidence 
appears of Knox's public alliance with the Reformers. - 

Meanwhile he had entered the Roman Catholic priest- 
hood and, like many Scotch priests at that time, had be- 
come a notary and a tutor. The martyrdom of George 
Wishart apparently was the catalyst which precipitated 
his decision to join the "new religion". Wishart-^-sus- 
pected of heresy because he read the Greek New Testament 
with his students I— had fled the country and, after six 
years in Germany, Switzerland, and England, had returned 
to Scotland determined to preach the reformed faith. 
He was, said Knox, "a man of such graces as before 1 were 
never heard within this realm, yea, and are rare to be 
found yet in any man." Knox became his friend and dis- 
ciple; when danger loomed attended him with a "two- : 
handed sword" for his defense; was with him the last 
night' before his arrest, leaving him only when dismissed 
by Wishart with the words. "One is sufficient for one 
sacrifice." The fire that burned Wishart at the stake 
lit a blase in Knox which, in the end, destroyed the 
ascendancy of Roman Catholicism in Scotland. 

What Wishart stood for is made evident in the testi- 
mony which he gave at his trial: the Holy Scriptures, 
rather than fallible ecclesiastical councils or the pope, 


the test of truth j salvation by personal faith, not .by 
sacramental observances; all true believers priests, as 
against any exclusive ecclesiastical priesthood; the 
denial of purgatory, priestly celibacy, compulsory con- 
fession to a priest, the worship of saints and the power 
of exorcism and holy water; and, at the heart of all, 
the rejection of the Roman Catholic Mass as idolatrous. 
With some such equipment of ideas John Knox became a 

Knox was a stern man in a stern age and in a rough 
.. and violent country. Says Dr. Thomas McCrie: "The cor- 
ruptions by which the Christian religion was universally 
disfigured, before the Reformation, had grown to a great- 
er height in Scotland than in any other nation within 
the pale of the Western Church. Superstition and re- 
ligious imposture, in their grossest forms, gained an 
easy admission among a rude and ignorant people." From 
the -first, Knox ! s road was rough, and it took a rough 
man to travel it. When Cardinal Beaton > who had caused 
Wisbart's martyrdom, was assassinated at St. Andrews — 
Knox condoned the assassination as a "Godly fact" — Knox, 
with his pupils, joined "the company there of refugees 
from the gathering peril. There he was called for the 
first time to preach ; and after the sermon the hearers 
said: "Others snipped the branches of the Papistry; but 
he strikes at the root, to destroy the whole." 

In this experience at St. Andrews Knox discovered. 
himself as a preacher, but within a year the castle fell 
to the French and Knox, along with other prisoners, was 
condemned to the galleys, in the "torment" of which he 
spent eighteen months. From then on Knox's life was 
toil and tumult. He was primarily a man of action; his 
personal contribution to the thinking of the Reformation 
Is not significant; he welcomed and assimilated the 
Ideas of others, especially Calvin, and interpreted them 
to his people; but more than any other of the Reformers 
he was plunged into the rough and tumble of politics, 
so that his major meaning lies in what he did, rather 
than in what he wrote. "I consider myself," he said, 
"rather called of my God to instruct the ignorant , com- 
fort, the sorrowful, confirm the weak, and rebuke the 



Lord > our job* s an humble one— , ... ..... 

(Perhaps that's what we need) . , - .;. 

Just mowing grass and raking leaye.s and Rowing seed. 

But as upon the fragrant ear^'h we kneel, \ "1 . - / : 

Often we 1 re made to feel ; :• ; u ■. 

We're helping m&ke ■.-< a -happy place .V JIS\ /^,,V. .- 

Where laughing children romp, and' play,. . " : v ,\. 

And oldsters stroll at clqse ; ,of Hay*. 

So much has happened in % garden. Lord. * 4 "/ ';'/' 

The fruit from the forbidden tree* _/ V ... *.' 

Was eaten there 5 " 

And in. the garden of Gethsemane 

You prayed in agony; . ' I , . 

Then died upon a cross \ ' ;.,:" 

But from a garden tpinb arose 

To conquer death, the last of foes. '/..'. .["'/^ 

Then' let us in a: -garden spend our days ' ;'" '■'- 
And frtan a garden lift our hearts to Thee in praise. 

„.;.',. •. - — Guy Hootman . - ; .^; 

proud, by tongue arid lively -voice in these most corrupt 
days, than to" compose -books for the ages to come."- Per- 
haps one -reason for this ^choice lay in the fact that. 
printing had first come v to Scotland only seven years 
before Knox was born, and the -"lively voice" was the 
most effective instrument iri a largely illiterate 

Released from the galleys he went to England, at- that 
time under the reforming sovereignty of Edward VI, where 
he held pastorates at Berwick and Newcastle; he fled the 
country when Mary Tudor f s bloody reign began; he served 
congregations of refugees in Frankfort and Geneva; he 
returned to Scotland for nine months, when Mary of Guise 
was Regent, to strengthen the growing Protestant cause; 
he went back to his flock in Geneva at their importunate 
call; and In 1559 made his final return to Scotland. 
There in 1560 the Queen Regent died, and the Protestants 


drew -up the "Scots Confession 11 which the government 
pledged itself to maintain* Then Mary, Queen of Scots, 
came from France to Edinburgh, and the long tussle began 
to decide whether the Reform could hold its ground or 
Roman Catholicism would reassert its power. 

It is a story of complex politics, of intrigue and 
'deceit, of shifting loyalties among the noble families, 
of bitter Rancor and hatred, vituperation and abuse, of 
murders, assassinations and civil war. No wonder that 
Knox, who was at the center of it all, is a controversial 
figure 1 . . . 

One may not expect to find in Knox any of those liber- 
al ideas concerning the tolerant' uses of government 
which now obtain in civilised lands. In his day they 
did not obtain anywhere. Two lively questions concerned 
all the Reformers: whether it was right to rebel vio- 
lently against a duly constituted government and king, 
and whether it was right to persecute to the death 
heretics who denied the established religion of the 
realm. As to the first, Luther and Zwingli, having 
appealed from the church to the government and having 
devolved upon the government responsibility for correc- 
ting religious abuses, were strongly impressed with the 
sanctity of the civil order. Even Calvin once said, al- 
though it is not by any means his major emphasis: "One 
cannot resist magistrates without resisting God." Knox, 
however, facing a regime which cruelly persecuted the 
reformed faith, came to an opposite conclusion. If 
there was a "divine right of kings," Knox was sure that 
there was also a "divine right of presbyteries" and, 
when they were in contradiction, the latter had the di- 
vine right of decisive action, "Let it be here noted," 
he said of one Old Testament passage, "that the prophet 
of God sometimes may teach treason against kings, and 
yet neither he, nor such as obeys the word spoken in the 
Lord's name by him, offends God." When, therefore, the 
case seemed clear to him that the ruling regime was sup- 
porting idolatry — and to Knox the Roman Catholic Mass 
was idolatry — he, counseled and supported any means, 
violent or otherwise, that would overthrow it. "The 
people," he said, "yes, or a part of the people, may 


execute God's judgments against their king, .being an 

As to persecution for heresy, Knox shared the pre- 
vailing concept : s.,;of hisrtime. To be sure, Luther, 
Zwingli a.n.d Melanchthori shrank from the death penalty 
for false, doctrine. "I have little love for death .sen- 
tences,^ wrote Luther in his early days> "eyen. though 
well des^^ved; what alarms me in this matter is J the ex- 
ample that is set. I can, therefore, by no mearis ap* . 
prove that false teachers shall be. put to death, 
...Heretics must not be suppressed or held down by phys- 
ical force, but only combated by the word of 'God. ' 'For 
heresy is a spiritual affair, .which cannot be cleaned 
away by earthly fire or earthly water." 

-. The Roman Catholic Inquisition was too brutally real 
and what Knox called "the bloody, butcherly brood" of 
persecutors was .too ^prrible for the early Reformers to 
desire a Protestant imitation v Knox, however, like 
Calvin, was a man, of his time,, and the thesis, which had 
started innocently enough, that the, government should 
support true religion and^l^qUiglatg its adherents. Kriox 
based this policy upon. the jpiost ,^thless passages in the 
Old Testament^ siieh : as I)eviteronomy 13:6-11, arguing from 
them that even those >*ho invite others to idolatry/ that 
is, the mass, mu,st be, put to death, that idolaters; must 
-suffer regardless of their rank, and that the duty pi 
inflicting the death penalty belongs not to "kihgs and 
chief, rulers only, but also to the whole body of that 
people, and to every member of the same, according to 
that possibility and occasion which God doth minister 
to avenge the injury done against His glory . ir ' 

On this matter,. Knox was adamant and his ideal was 
clear. ,: A11 dregs of popery" were to be thrown out of 
the land; no "power or liberty be permitted to any, of 
what estate, degree or authority they be, either to live 
without the yoke of discipline by God's, word commanded" 
or "to alter one jot in religion whxc;h' ,s from God's mouth 
thou hast received." * : r 

Any mitigation of our modern judgment oh this fierce 
intolerance of Knox must rest on consideration of *the 
barbarous situation by which he was confronted. In 
every Roman Catholic kingdom Protestants were being tor- 


tured,, beheaded and burned, and, as for Scotland, even 
when the lords were disposed to conciliate Queen Mary, 
they exclaimed in her presence, "God forbid that the 
lives of the faithful stood in the power of the papists! 
For just experience has taught us what cruelty is in 
their hearts.' 1 One of the last sermons Knox preached 
followed news of the Massacre of St. Bartholomew. Some 
seventy thousand Protestants had been murdered in France 
iri- one week, and a solemn service of thanksgiving in 
honor of the great event was celebrated in Rome by order 
of the: pope. So far as religious persecution was con- 
cerned, it was a barbarous age, 

...As far; Knox himself, his sternness, harshness, "vehe- 
mence and intolerance were only one side of him. "Be- 
loved brethren," he wrote, "two things 'we must avoid. 
The former that ye presume not to be revengers of your 
own cause, but that ye resign over vengeance unto Him 
who only is able to requite them, according to their 
malicious minds. Secondly, that ye hate not, with any 
carnal hatred, these blind, cruel and malicious tyrants; 
but that ye learn of Christ to pray for your persecutors, 
lamenting and bewailing that the devil should so prevail 
against them, that headlong they should nan body and 
soul to perpetual perdition." These two sides of Knox — 
austerity and gentleness, harshness and grace, vehemence 
and conciliation— we re never integrated. Especially in 
his thought of the proper relation of church" and state 
he was a child of his time, and Roger Williams was yet 
to come. 

His personality must have been compelling, magnetic; 
he bound friends to him in undying loyalty; when things 
were at their worst, his words caused "the ■ minds* b-f ' 
men... to be wonderfully erected;" and his couragewas 

In the end Queen Mary defeated herself, so alienating 
her subjects that many who would naturally have support- 
ed her turned against her, and finally she fled to Eng- 
land, where Elizabeth imprisoned and at , last executed 
her„ Knox, meanwhile, stood his ground, sometimes in 
such despair that once he cried, "Lord Jesus, receive 
my spirit £ and put an end, at thy good pleasure, to this 


my miserable life: for justice and truth are not to be 
found amongst the sons of men." Nevertheless he lived 
to see Protestantism established in his native land. 

From "Great Voices of the Reformation" 
by Harry Emerson Fosdick 


Our Spring Love feast and Annual Meeting was held on 
May 12 j 13 > and 14 at Salida, California and proved to 
be a time of fellowship, spiritual blessings and peace . 
We were glad to have Elmer and Rosa Brovant and Aaron 
and Elizabeth Skiles with us from Indiana, Isaac Baker 
here from Ontario, and Daniel and Thelma Wagner and 
family visiting from Ohio. We were glad also for. the 
local visitors who were with us. A small amount of 
business was conducted on Friday. Brother Elmer and 
the local ministers gave good messages on the theme of 
"Pentacost" when the Holy Spirit came to dwell with the 
believers in Christ. Most inspiring was the Communion 
Service on Saturday night when we enjoyed the privilege 
of communion with brethren and sisters and with our 
Lord. May we be more faithful to Kim and praise Him 
mere for His grace and mercy. — L.C. 


June 18 - Salida, Calif. Wakarusa, Ind. Covington, 0» 

June 25 - Mi-Wuk, Calif. Rossville, Ind. 

July 2 - Salida, Calif. Wakarusa, Ind. 

July 9 - Mi Wuk, Calif. Wakarusa, Ind. 

July 16 - Salida, Calif. Wakarusa, Ind. Covington, 0. 

We of the Salida congregation .were made to rejoice 
again when another precious souL, namely Bill Gurney, 
was received into our fellowship on June 4, by a public 
confession of faith and holy baptism. 

—Daniel F. Wolf 



After Jesus, with Joseph and Mary, returned home from 
the temple, the Bible says, M He went down with them and 
came to Nazareth and was subject unto them. . . And Jesus 
increased in wisdom and stature, and in favor with God 
and man." Only twenty eight words, but it is all the 
Bible ; tells about the next eighteen years of His life. 

To be subject unto His parents means that He obeyed 
them. He did what He was asked to do cheerfully and 
graciously, never grumbling or complaining. I cannot 
help but think He was a happy youth, singing much of the 
time. What a wonderful example He was for. us all I If 
you would be like Jesus, you must be kind, loving, and 
obedient to your parents, helping them all you can.. 

As time went on He increased in wisdom. There were 
no high schools or colleges at that time like we have 
today. No, doubt Jesus studied the scriptures and above 
all. prayed to His heavenly Father. He became wiser than 
anyone who ever lived on earth before or after Him. 

He also increased in stature: He grew taller and 
developed into a young man. He never let Himself begin 
bad habits of any kind. I .suppose other boys in Nazar- 
eth did many foolish things that weakened their bodies 
and spoiled their characters, but I am sure Jesus would 
have nothing to do with them. His life was dedicated 
to a great purpose as curs should be. Because He lived 
a good, clean life and developed into such a wonderful 
character, He increased in favor with God and man. 

We know the heavenly Father was pleased with this 
young man. He was surely respected by people around 
Him. They loved Him because He was so gentle, kind, and 
friendly, because He was pure and truthful, so sympathe- 
tic and thoughtful of others/ 

What an example He set for us I Today, nearly two 
thousand years later, He wants us to follow in His steps. 
If we do, we too will increase in wisdom and stature, 
and in favor with. God and man. 

— Rudolph Cover 


VOL. Ik JULY, 1967 NO. 7 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul.*. 1. Peter 2*11 

The heavens declare Thy glory, Lord; 

In every star Thy wisdom shines; 
But when our eyes behold Thy vord, 

We read Thy name in fairer lines. - 

The rolling sun, the changing light,, 

And nights and days, Thy power confess; -. 

But the blest volume Thou hast writ, 
Reveals Thy justice and Thy grace. 

Sun, moon, and stars convey Thy praise 
1 Round the whole earth, and never stand: 

So, when Thy truth began its race, 

It touched, and glanced on every land. 

Nor shall Thy spreading gospel rest, 

Till through the world Thy truth has run; 

Till Christ has all the nations blessed' 
That see the light, or feel the • sun; - r 

Great Sun of righteousness, arise, > ... .; .• 
Bless the dark world with heavenly light; 

Thy gospel makes the simple wise, 

Thy laws are pure, Thy judgments right. , 

Thy noblest wonders here we view, 
In souls renewed, and sins forgiven: 

Lord, cleanse my sins, my soul renew, 
And make Thy word my guide to heaven. 

By Isaac Watts 
Selected by Guy Hootman 

THE PILGRIM is a reiigious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $f .50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Woff. 

Can we imagine a Christian without love in his heart? 
There is no such thing* A Christian by definition is 
one who has received God's love and now possesses this 
love in some degree for God and. his fellow men. For 
some time I have been convinced of the truth ; that true 
love is the solution to many. 'of our problems on earth — 
not the "love" of the modernist f s're;ligion that excludes 
the sacrificial love of Christ in dying for the sins of 
the people. " But the love, we, need is that which prompts 
a Christian to -die for his faith or his friend. This 
love also causes. us to willingly suffer shame, or to 
take a lower seat, or to hold our tongues, or to speak 
out when the cause of the Lord or the good of our 
brother is at stake* 

We have a short writing here on love. It was writ- 
ten by our late Elder Christie Cover in 1893* the y ear 
he was baptised on November 11, He was 14 years old. 


Dear Brethren and Sisters in the Lord, 

Through the mercies of a loving and kind Father in 
Heaven, we in Stark County, Ohio are yet spared in life 
and enjoying good health and feel to thank the good 
Lord, the Giver of every good and perfect gift, for His 
many blessings which are innumerable. We weak creatures 
oft times are not thankful enough to the good Lord as 
we should be; yet His mercies shower down upon us, and 
we are made to realise more fully that we have a mer- 
ciful Father and that God is Love. Then let us, dear 
brethren and sisters, take heed to the first epistle 
of John 4:7,8, "Beloved, let us love one another for 
love is of God; and everyone that loveth is born of 
God and knoweth God. He that loveth not,knoweth not 
God; for God is love. 11 In the 11th verse, "Beloved, 
if God so loved us, we ought also to love one another." 


So, dear brethren and sisters, the word "love" signifies 
a great deal of meaning. Let us think of what the poet 
says: "Love is the fountain whence all true obedience 
flows . " 

In the 18th verse: "There is no fear in love; but 
perfect love casteth out fear: because fear hath tor- 
ment. He that feareth is not made perfect in love. 11 

Now I close. May God help us all to love one 
another as dear brethren and sisters in Christ should, 
that our love may be not in "word, neither in tongue, 
but in deed and in truth." 

Your weak brother in Christ, 
Christie R. Cover 

Selected by Dorothy Cover from "the Vindicator" 1893 

By LeRoy Hooley 

Words are peculiar things. They flow from our lips 
as freely as the breezes blow. We toss them back and 
forth with friends and those we meet as though they 
were free from all judgment and die in the air the mo- 
ment after they are uttered. They pass our lips before 
we take time to check their propriety. 

In spite of our best intentions, our words betray 
our inner self. They are a reflection of our soul. 
Flippant mentality is reflected in careless words. 
Only a few rigidly self-disciplined- folks are able to 
hide from the public their Inner self by wordlessness. 
And simple silence is not always wisdom. 

Animals have some degree of communication, too. But 
most of the influence between them is the instinct that 
God has given them. Ants work together harmoniously. 
Birds (especially mates) work together and do some mar- 
velous things with little of what we can call- talk. 
The various animals have their voices and use them. 
But hardly can this be called a communication system 
equal to man's. God has designed that the highest of 

4 - THE - -PILGRIM- 

His creation has the best 'form of coinmuni cation. 

Little do we realize how much the words of others 
control us. They'd© to us what we would hardly believe. 
Did you ever stop and think of the result of some few 
words spoken to you by an interested person? Often a 
whole day* s plans are completely changed £y a few words. 
Thus "words are powerful. Then we should be alert to 
the force of these little things we call-words. Then 
we should be careful what we do with them and what they 
do to us. It would be good to weigh our own words and 
not be easily guided by the words of those who should 
not have much influence onus, 

Jesus said, " thy words thou shalt be justified, 
and by thy words thou shalt be condemned. " "...every 
idle word that men. shall speak K they shall give account 
thereof in the day of judgment. 1 ' This business of talk- 
ing is serious. It is time for us who name the Name of 
Christ to be strict guardians of our words. It is our 
privilege to make right use of this God-given blessing 

of talking. On our records can be the inscriptions of 
blessings in. words.. . "A wo.rd fitly spoken is like, apples 
of gold in pictures of silver." 

On the other hand, a warning is- needed in the other 
direction. A human proverb says that silence is golden. 
That is often true, but it is not always so. There are 
times when silence, is a lie. There are times when it 
denotes a surly spirit. There are times when it is a 
sign of ignorance. Silence can be downright mean. It 
can be a powerful self-defense. Some defend their good 
name, rather than take their stand against evil, by 
simply being quiet. This is a sore evil. It Is not 
Christian piety. This is .not a meek and quiet spirit 
which is in the sight of God of great price. The devil 
can keep quiet if it is to his advantage. Some men will 
stand condemned in judgment because, they refused to 

James says that T, the tongue can no man tame." Oh, 
how true! Either it will fly glibly with idle words or 
it will quietly; betray the Innocent to- preserve the 
owner of it. But thank God 1 .. There .is. One. who can. 
bring it into captivity. This is the work of the Lord. 


-He can make sweet water flow from the sweetened fountain. 
M He that belie veth on me, as the scripture hath said, out 
of his belly shall flow rivers of living water* (But 
this spake he of the 'Spirit, which they that believe on 
him should receive.)" 

"God is in heaven, and thou upon earth: therefore 
let thy words be few." 

Selected by Lois Martin from 
"The Christian Example" 


The form of Queen Sarah was now laid to rest, 
And loud was the mourning of those she had blest. 
Some wailed for her beauty and some for her faith, 
And dropped tears on those loved hands folded in death, 

But no one could comfort Prince Isaac that day; 

From age and from beauty he hastened away, 

For strong were the ties betwixt mother and son, 

And he walked in the fields when the sad task was done. 

My master was old and well stricken with age; 
But blessings of God would fill many a page. 
For our Lord Abraham was God's servant we knew, 
And God's promise on Isaac was sure to come true. 

Take not my son back to the land of my birth; 
But bring here from thence a woman of worth. 
Go now in His promise which never can lie. 
I swore that I would, my hand under his thigh. 

Our new Queen must be in great splendor arrayed. 
Of family treasures a search I now made; 
For jewels of gold "and of diamonds most rare, 
Could only befit a lady so fair. 

The finest of gifts and the choicest of gems, 

And beautiful robes with embroidered hems, 

With ten sturdy camels to carry them forth 

And bring back a queen that would gladden our earth. 


Now our queen must live in a rough shepherd's tent; 
Must eat of our food and be daily content; 
Must care for pur , and our animals 1 need, 
And be willing to go as the master will lead. 

Strong body, strong mind and a kind smiling face. 
A freshness of youth with a womanly grace. 
To find one that's better than all of the rest; 
Only God in His wisdom could furnish the test. 

At Haran's good well at the close of the day, 
Knelt my thirsty ten camels who had cornea long way, 
And pleaded for water with necks stretched awry. 
With tossing of head and with rolling of eye. 

01 Abraham's God — now for wisdom I pray, 
Send someone for Isaac to cheer his lifes' way. 
May she give me a drink and my animals too, 
And while I was praying she entered my view. 

My thirsty ten camels did not her dismay, 
For God answered prayer in a wonderful way. 
She poured me a drink with the grace of a queen; 
Her beauty and speech like a heavenly dream, 

11 Drink my Lord. . . 

I will draw water for thy camels also until they have 

Done drinking. 11 

I asked for a drink and she watered my train* 
I gave her rich jewels when she told me her name. 
Home lodgings were free as the water she'd poured, 
I bowed down my head and worshipped the Lord. 

We talked it all over at La ban's that night; 
How the angel of God had made everything right. 
Isaac* s jewels softly gleamed on Rebecca 1 s fair arm. 
When shown to our rest, feeling safe from all harm. 

fhey pleaded with me in the bright morning's sun, 
"Stay ten days for feasting, just ten days for fun. n 


But I thought of my oath and of Isaac 's sad eyes, 
And I knew I must go with my Heaven-sent prize. 

T f was time for Rebecca to tell of her choice, 

She came as they called her all bright-eyed and fresh. 

A hush fell upon us, as peace seemed to flow, 

And angels rejoiced as she said, M I will. go." 

No conquering hero e'er trod his way home 
With more buoyant spirits or heart light as foam, 
Ihan we who had triumphed by faith and by prayer, 
And we guarded our Queen with the greatest of care. 

T'was fitting that Isaac came part of thq way 
To meet his beloved at the close of the day. 
01 He greeted her warmly as one God had sent. 
Not till then did I gratefully seek my own tent. 

By James D. Cover 

Selected by Orpha Barton 


Of Sammy's ancestry and family we know but little, 
for but little can be known. Slavery has kept a sealed 
history of its work, and allows us to know but little 
of its victims, or its conduct. 

His father 1 s name was James Weir, and his mother's 
name was Lucy Bird; the grandmother's name was Rosa 
Bird. Sammy took the name of his father, contrary. to 
the slave rule, because he was unwilling to take the 
name of a master, and thus recognize the rule of Dark- 

From Sister Grabill,of Clarke County, Ohio, I learn 
that Sammy's mother remained in Virginia, and died a 
slave. 'Sammy never saw or heard of her after coming 
to Ohio in 1843; nor do I know that his mother ever 


heard of her son. He was the eldest of seven children 
whom he knew, and he gave me their names as follows: 
Samuel, Rosa/ Harriet, Anna, Warwick Allen, Charlie 
Walker and Robert. Of his brothers and sisters, he 
heard no more after leaving Virginia . He was never 

As a preacher, Sammy was not an eloquent man, but 
was honest, humble, patient,.. courteous and well versed 
in the Scriptures* 

I have, written- of an humble life, 1 know, but I hope 
and pray that it may help you, dear reader, to repose 
the fullest. Confidence in the goodness and power of God; 
to lead you -to submit all your interests for both the 
soul and body, into His care and to confess your faith 
in His Son, Jesus Christ. May it help you to see that 
none but God could thus have brought the Pilgrim through 
and that a hand which can so well over-rule the opposing 
elements of this world is amply sufficient to provide 
for another life. - - - 

I pass now into a hasty review of Sammy's life, that 
you may again see some of the Light which "has come down 
from Heaven. 

Sammy was born a slave, but when he turned to God 
for liberty, it was given him; when he asked to become 
a Christian, there were those who received him; when a 
pilot to the free States was needed, there .was. one at 
hand who brought him safely through; when a home for 
this lonely pilgrim and stranger was asked for, one of 
the best was given him; when a Guardian for the op- 
pressed was sought for, there was one at hand who, in 
the fullest sense, was a friend to the needy; when a 
teacher was desired, there was one present, able and 
willing Who, although but a little child, yet did' her 
work as faithfully as a mother; when there was an open- 
ing for a church amongst the colored people, there were 
both a brother and sister ready to go and give this 
pioneer brother their aid; and finally when strength 
and life 'were' bdth failing, and it was said to take him 
to the infirmary, there to die, there was one at hand 
to say, "Never shall he die in the poor house," Surely, 
none but God could have directed so well, and at every 


point met the wants of the. needy, as we see here in the 
life of this Virginia slave, Samuel Weir, 

And now, let me say that, although you may feel you 
are alone in your work for Jesus, and far, far away 
from others who have obtained a like precious faith, 
do not for a moment think to give up the work. Let me 
urge you to take encouragement from the life, and exam- 
ple of Sammy Weir, and still work and pray on. Never 
let it be said thatyou think of laying -the armor down, 
and of giving up in despair. But take a good lesson 
from this poor colored brother who, like Paul, looked 
up and thanked God and took courage and prayed and 
worked on. -Acts 28:15. And never let, it be said that 
this humble brother, once a slave, excelled any of us 
in working for the one great '-Master from'- Heaven. 

(To be concluded) 
Selected by Daniel F. Wolf 
from the 195& "Vindicator" 


When we sit down three times a day to our abundant 
meals and thank God,, do. we sometimes think of the thou- 
sands in the world who are/going hungry? It is hard 
to realize in our land of "plenty,, but right now there 
is famine in India. The "Gospel Herald" reports serious 
food shortages in parts of India, at least until the 
August or September corn crop Is harvested. The famine 
is the result of crop failures due to shortage of ram, 
and is affecting humans and livestock as well. The 
report includes descriptions of starving people with 
swollen legs and faces, babies sucking at empty breasts, 
and naked, .skinny children waiting for hours for the 
relief cornmeal to be cooked and served. There are 
Christian relief organizations working there, and it is 
an opportunity for us to share in relieving the need in 
this part of the world, Anyone caring to share in this 
relief can donate through: Menhonite Central Committee 

Akron, Pennsylvania — L.C. 

ID' ■- -- ' • THE -PILGRIM 


In our bedroom hangs this motto, 
And its place is near the door, 
So that it may ere remind us, 
God, all else must be before* 

Never do we cross the doorway, 
Than the motto seems to say, 
Just a word with God thy Father, 
Ere thou goest on thy way. 

When we are dressing in the morning, 
As we see it hanging, there, 
It reminds us of our duties, 
Help for which we seek in prayer. 

Duties, burdens, worries, troubles,. 
All may come to us this day; 
How can we prepare to meet them? 
How, we ask, except we pray. 

When we plan new undertakings, 
Then the motto seems to say, 
Don't in thine own strength begin it, 
First of all about it pray . 

When we are ready dressed for walking, 
Perhaps with little time to spare, 
Still we can not leave our bedroom 
When we see the motto there. 

Till we kneel for just a moment, 
And in earnest secret prayer 
Place ourselves and all our going 
In our Heavenly Father 1 s care. 

Nightly, too,, the motto speaketh, 
When for rest we would prepare, 
Then it whispers its sweet * message, 
God first; go and meet in prayer. 

Yes, ,( God First" must be our motto 
If we would succeed this day, 
If we wish our ways to prosper, 
Then about them we must pray. 

Selected by Elsie Wolf 



We continue our historical study with a look at 
France during the Reformation, "Huguenots 11 was a name 
given to the protestants of France after 1560. They 
had roots in the radical Evangelicals of the twelfth 
century and later, were members of the Reformed Church 
and believed the teachings of John Calvin, Missionaries 
were sent among the French people by Calvin from Geneva 
and earlier by the Waldenses. In spite of hardships, 
the preaching of the reformed faith found fertile soil 
in France, 

During the 1500» s and l6C0's the country was torn by 
bitter strife because of the increasing numbers of 
Huguenots in a Catholic nation. There were actually 
eight civil wars between Huguenots and Catholics in 
France between 1562 and 1586. Many nobles and influen- 
tial men became Protestants, and a large percentage of 
the educated men, men of the professions, bankers, .mer- 
chants and manufacturers, too, left the Catholic church 
for the reformed faith. Many times they were discrim- 
inated against and persecuted but at times they flour- 
ished under more lenient rulers. 

There were many bitter clashes, broken truces, and 
treachery on both sides. But one of the worst examples 
was the "Massacre of St. Bartholomew's Day 11 on August 
24, 1572. There had been two years of comparative 
peace, but because of jealousy of the queen mother, 
Catherine de Medicis, and King Charles IX, they planned 
this awful slaughter. More than 10,000 Huguenots of 
Paris lost their lives on this day and thousands more 
in the next six weeks. The object of their jealousy 
was Admiral Gaspard de Coligny, the Huguenot leader. 
The king decided that with Coligny, all Huguenots should 
die so no one would remain to reproach him with his 


One of the most influential Huguenot political and 
military leaders was Henry of Navarre. He was heir to 
the throne of France, but in order to become king he 
had to return to Catholicism. This he did deciding 
ambitiously that "Paris is worth a mass." Under his 
reign the Catholics were satisfied and the Huguenots 
had rest. In 1598 he issued the Edict of Nantes open- 
ing all public institutions and offices to the Huguenots 
and allowing them two hundred towns and government- 
financed defence. This edict was more or less honored 
until the reign of Louis XIV began in 1661. Now began 
twenty four years of systematic persecution after which 
the Edict of Nantes was revoked, public worship was 
prohibited, and Huguenot ministers were to leave France 
in fifteen days or accept Roman Catholicism. Schools 
were abolished, thousands were sent to the galleys, many 
were executed and thousands died in prison. "An esti- 
mated 300, 0C0 Hugusiots left France and found homes in 
Holland, England, Ireland, America, Switzerland, and 
Germany. France suffered from this persecution as they 
lost a great . part ,of the skilled and educated men of 
their country. These set up business and industry in 
other countries which added competition to the loss 
already hurting France. 

In this study we would like to look beyond the rulers 
and prominent men among the Higuenots. to the ordinary, 
humble class of people. Here is undoubtedly where the 
strongest faith was found. And here is where much 
suffering and persecution fell. The following is an 
account of some of the conditions among this humble 
class" of Christian Huguenots. ■ . 

THE HUGUENOTS by Paul Gounelle 

What I am inviting you to see today is "the Desert", 
a gathering of Huguenots, poor hunted people, persecuted 
for their faith who, having no church, have come to wor- 
ship God in the silence of nature, to sing their psalms 
under the stars. Such meetings were forbidden; those 
who risked attending them were in danger of prison, the 
galleys, or death. Nearly all were held at night. On 


the arrival of some wandering preacher, on whose head a 
price had often been fixed, messages were sent about the 
country secretly, to the scattered farmhouses, calling 
the' faithful together. Some had .to travel thirty or 
forty kilometers, over twisting and rude roads. When 
they passed near villages they extinguished their lan- 
terns and took off their iron-studded shoes, so as to 
make no noise. The wheels of the carts that bore the 
old and the sick to the meetings were muffled with 
cloths. They travelled singly so as not to attract 
attention. In the designated places they sat in rows 
on the grass or on stones, pine torches giving them 
light. An improvised stand' was hastily. erected .on which 
the preacher preached -in robe and bands. Sentinels on 
hilltops gave- the alarm at the least suspicious noise , 
for too often the. king's dragoons, conducted by some 
spy, attacked these assemblies, striking right and left, 
killing or dragging the pitiable company before cruel 

"Yet in spite of all, these gatherings were often 
very numerous according ta statements of the" time, up 
to 1,200, 2, 00G, and even more listeners. And they 
were held during a whole: century-,, until the Edict of 
Tolerance of 1787. : How -solemn were -the preacher's. -des- 
criptions of the "riches of God's salvation and the : 
splendours of the -heavenly land, to these poor people 
deprived of earthly rights arid property. These assem- 
blies represented , a' piety with' danger, and they accep- 
ted the danger. We content ourselves too often with an 

easy faith, one /costing little. ; "If anyone will come 
after me, let .him deny .himself , and take up his cross 11 1 
Our Huguenots understood that I According to a saying 
of Pascal, "Nothing was too dear for them when Eternity 
was in question." "No peril," said one of them, "is 
too great compared with the soul 'arid "its growth in 
grace," There were old,, men in these meetings whose 
sons had been taken from them, women whose husbands 
were in the galleys and whose sisters-- were in the dun- 
geons of the Tour de Constance. A reward of 500 livres, 
more that 10,000 francs in our money, fell to any be- 
traying them. 


"It was just this .dangerous fidelity which made so 
alive this wilderness worship. If in those days you 
were after true piety, you would not find it in the 
sermons of court preachers , in the brilliant and world- 
ly ceremonies of the official churches, but in these 
proscribed gatherings of humble. Christians ready to 
die for their faith, whose, prayers and sobs rose in the 
night and whose psalms, echoing in. the rocky ravines, 
set forth before God their joy and their grief, 

"These meetings teach us that no power on earth can 
reduce a living piety to silence. Forests took the 
place of destroyed churches. Faithful laymen, filled 
with the Spirit, replaced exiled pastors. The Church 
of the Reformation, from which they thought to take 
away all possibility of continuance, grew, re-estab- 
lished its meetings, celebrated marriages, baptisms, 
and the Communion. 

"And what love for the Bible these meetings exhibi- 
ted! The. sermons they listened to. constantly quoted 
_±L. They loved it, spoke its inspired language, knew 
no other wisdom of eloquence. More than one old Bible, 
preserved in some Cevenol farmhouse, especially worn 
at the Psalms., the Prophets, the Apocalypse, still re- 
tain on certain pages the marks of rain — or of tears! 
They had been carried to the desert meetings." 
(From. "The Midnight Cry" April, 1962) 

From these accounts of the Huguenots it seems almost 
as though they were used to death and suffering around 
them. Let us take a lesson from them. May we too be 
ready to die for the faith. See how many Christians 
have lived and died in past ages. We must not let the 
unbelief of the times convince us that God is any less 
powerful or the Christian witness any less important 
now than in ages past. 

"Behold I come quickly: hold that fast which thou 
hast, that no man take thy crown." (Revelation 3:11) 

Information from the "Schaff-Herzog Encyclopedia of 
Religious Knowledge" and "World Book". — L.C. 

THE PILGRIM " ' ' ; 15 

We all might do good . 

When we often do ill; . 
There is always a way 

If there be but the will, 
Though it be . but a word' 

Kindly breathed or supressed, 
It may guard off some pain 
. Or give peace to some breast. 

We all might do good 

In a thousand small ways, 
In forbearing to flatter, 

Yet yielding due praise^ ."' < '' v - 
In spurning all rumour, 

Reproving wrong done, 
And treating but kindly 

The hearts we have won. 

We all might do -good, 

Whether lowly i.or great, 
For the deed is not .gauged 

By the purse or estate. 
If it be but a cup 

Of cold water that's given, 
Like the widows two mites, 

It is something for Heaven. 

Selected by Sophia Baker 


July 23 - Mi Wuk, Calif. Rossville, Ind. 

July 30 - Salida, Calif. Wakarusa, Ind. 

Aug. 6 - Salida, Calif. Wakarusa, Ind, 

Aug. 13 - Mi Wuk, Calif. Wakarusa, Ind. Covington, 0. 

(Continued from page 16) 

You like your father, to be pleased with you, don't 
you? This made Jesus happy too. He now had the cour- 
age needed to meet any trial that might come in the 
days ahead, —Rudolph Cover 



When Jesus was about thirty years old, the news came 
to Him that His cousin John was preaching in the wilder- 
ness of Judea and baptizing people" in the river Jordan* 
After He heard this He no doubt told His mother that the 
time had come that He must begin His ministry of preach- 
ing, teaching, and healing to which God had called Him, 
There was. little trouble to find where John was because 
the people thronged to see and hear' him, John was 
clothed in a garment made of camel's -hair and with a 
leather girdle around his waist. He must have had a 
powerful voice for the crowds that came to him were 
very large. One day as John was talking, he said, "I 
indeed baptize you with water unto repentance: but he 
that cometh after me is mightier than I, whose shoes 
I am not worthy to bear."- The next day after, Jesus 
eame walking toward him and asked John to baptize Him 
asd John refused. n 0h no," he said, "You should baptise 
me^" But Jesus- insisted, "Let it be so, for thus it 
becometh us to fulfill all righteousness," Jesus had 
no sins to wash away, but He wanted to set a perfect 
example for all who should follow Him. If He had not 
been baptised, others would have had en excuse for say- 
in they did not need to be baptised either; and Jesus 
knew that would not be good for them. 

John at last agreed, and he baptized Jesus in the 
river Jordan. Just as Jesus came up out of the water, 
something wonderful happened. The heavens were opened 
and the Spirit -of God descended like a dove, and lighted 
upon Him: and a voice from heaven- said, ''This is my be- 
loved Son in whom I am well pleased." 

Now after thirty years of study, prayer and obedience, 
Jesus was ready to begin His ministry of love. How 
beautiful it was on this very day, when His. real work 
which He came to do had begun, that His heavenly Father 
should say to Him, "This is my beloved Son, in whom I 
•am well pleased." Just to_ know the Father loved Him and 
was pleased with Him, must have meant more to Jesus than 
we can imagine; . ( con tinued on page 15) 


VOL. 14 AUGUST, 1967 NO- 8 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the souL" 1 Peter 2: 1 1 


happy day when. joybells ring 
Within the palace of my King 

To mark the time when age or youth 
Accepts the way, the life , the truth* 

joyful hour that marks the bounds 
Of sin' s dark way and weary rounds *, ■ 

That sees the homelight beaming bright, 
That marks the way of truth and light, 

joyful time when burdens fall 
To hear the loving Saviour call: 

11 1 give you rest; I died for thee; 
Take up thy cross and follow meV 1 ■" 

happy view to see the gate 

Of narrow way so true and strait ; ; '• 

Where angels walk to help and care, 
All -pilgrims on their journey fare'. 

happy lot, glorious view, 

To be where all things are made new, 
To-be in glory face to face, 
.■ And sing the song "Redeeming Grace.' 1 

—Joseph I. Cover "■' 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $L§0 par year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Panki F. Watt. 


Some time ago our beloved editor made an urgent ap- 
peal for members to contribute original articles for 
publication in "The Pilgrim", and suggested that some 
may have had some experiences in their Christian ser- 
vice that could be edifying for others to read. 

On numerous occasions in the past I have thought up- 
on the subject of "experience" as related to the Chris- 
tian and desire to offer some thoughts here under the 
title of "Experienced Christians". Or may we put it 
in the form of a question: Are we experienced 

After many years since being accepted in the family 
of the children of God or the household of faith, what 
has been our experience in this most important work? 
Have we- been PRACTICING our profession? Are we con- 
scious of having accomplished anything or made any 
growth? Are we any more skilful or able now to deal 
with a temptation or to improve an opportunity than 
when we first began? Are we sufficiently experienced 
in the various problems and endeavers that arise In 
the Christian service that we could consistantly offer 
help to the young or those newly come to the faith? 

If we were seeking employment or a position in the 
secular affairs of this world, either in the skilled 
trades or the professions, It would only be expected, 
in order to qualify, that we would need to have had 
experience in the line of service we were seeking. If 
this is so needful in the affairs and business of this 
world, is it any less needful in the business of our 
Lord Jesus Christ to effectively represent Him and His 
way of life to others with whom we come in contact 
daily, or occasionally, who may be partially or total- 
ly ignorant of Him and His claim on us? If they should 
ask us if we are experienced Christians, would we have 


-anything worthwhile .to tell them? 

Webster* s dictionary : de fines experience as-; ■ 1. The 
actual living through an event or events. 2. Partici- 
pation in anything through sensation or feeling. 
3. The real life as contrasted with the ideal or imag- 

The Apostle James is speaking of Christian experience 
when he says: "But be ye doers of the word, and 'not 
hearers only, deceiving your own selves. For if any 
be a hearer of the word, and' not a doer, he is like a 
man beholding his natural face in a glass: For he be- 
holdeth himself, and gdeth his way, and straightway 
forgetteth what manner of man he was. But whoso looketh 
into the perfect law of liberty, and continueth therein, 
he being not a forgetful hearer, but a doer of the work, 
this man shall be blessed in his deed." (James 1:22-25) 
Again he says in verse 12, "Blessed is the man that 
endureth temptation: for when he is tried, he shall 
receive a crown of life, which the Lord hath, promised 
to them that love him." Every time we overcome a temp- 
tation or any obstacle in the way of Christian, growth,::: 
we are more experienced than we were before and "are 
better equipped to meet another or perhaps greater 
trial. r • 

When we have actually lived or practiced the Chris--: 
tian life, then we know by experience that it Is better 
than the vanities and evils which the world has to 
offer. In -Jesus 1 sermon on the mount (Matthew 5:44,45) 
He says; "But I say unto you, Love your enemies, bless 
them that curse you, do good to them that hate you, and 
pray for them which despitefully use you, and persecute 
you; That ye may be the children of your Father which 
Is in heaven ..." Anyone who has ever done this will 
have learned by experience more about the nature and 
love of God than could ever be learned by hearing it 

The first ministers of the gospel who accompanied 
Jesus during His ministry here on earth had experiences 
which totally changed their outlook and way of life. 
They were both witnesses and participants with Him, and 
there was nothing imaginary about it. The Apostle Peter 


says, "For we have not followed cunningly devised fables, 
when we made known unto you the power and coming of our .= . 
Lord Jesus Christ, but were eyewitnesses of his majesty. 
For he received from God the Father honour and glory, 
when there came such a voice to him from the excellent 
glory, This is my beloved Son, in whom I am well pleased . 
And this voice which came from heaven we heard, when we 
were with him in the holy mount. 11 They were not only 
witnesses to such events as this, but they actually re- 
ceived the infilling and power of the Holy Ghost that 
came upon them at Pentecost, and they went forth in its 
power and preached the gospel under many hazards, even 
td their lives, and performed the same kinds of works 
and miracles which Jesus did. 

The Apostle Paul's life was rich with experience — 
much of it of a spectacular nature. In II Corinthians 
11 he gives an amazing summary of things which he ex- 
perienced for the sake of Christ and the gospel. He 
says, n . . .in labours more abundant, in stripes above 
measure, in prisons more frequent, in deaths oft. Of 
the Jews- five times received I forty stripes save one. 
Thrice was I beaten with rods, once was I stoned, thrice 
I suffered shipwreck, a night and a day I have been in 
the deep; In journeyings often, in perils of water, in 
perils of robbers, in perils by mine own countrymen, in 
perils by the heathen, in perils in the city, in perils 
in the wilderness, in perils in the sea, in perils among 
false brethren; In weariness and painfulness, in watch- 
ings often^ in hunger and thirst, in fastings often, in 
cold and nakedness. Besides those things that are with- 
out, that which cometh upon me daily, the care of all 
the churches. " 

This is more experience than any of us is asking for 
or expects to have. Perhaps it was needful for Paul, 
to fit and fortify him for the gigantic task that was 
his to do. We are not commissioned to do all that Paul 
did and will therefore probably not have all the exper- 
ience that he had. But there are some less spectacular 
experiences which Paul relates of himself which would 
be to our profit to learn: He said, "I have learned in 
whatsoever state I am therewith to be content. And he 


also said, "But I keep under my body, and bring it into 
subjection: lest that by any means, when I have 
preached to others, I myself should be a castaway." 

If I were to relate my personal experience I probably 
would do like- so many others have done: tell mostly of 
the mountain top experiences, and not of the common 
things which are also most needful; to all. ' There have 
also been many lonely desert and wilderness experiences 
which we are reluctant to tell. And sometimes, instead 
of being victorious, we have yielded to temptation. 

For real Christian experience which every one can 
participate in, and a most worthy goal, we can go to 
Paul's epistle to the Corinthians, chapter 13, where he 
tells of the more excellent way which is charity: 
"Charity suffereth long and is kind; charity envieth 
not; charity vaunteth not . itself, .is not puffed up, 
doth not behave itself unseemly, seeketh not her own, 
is not easily provoked, think.eth no evil; Rejoiceth not 
in iniquity, but rejoiceth in the truth; Beareth all. 
things, believeth all things, hopeth all things, endur- 
eth all things." 

If we are truly experienced Christians, this will be 
our rule and way of life and can be practiced every day 
wherever we are. It could well answer to what Jesus 
said in His sermon on the mount, (Matthew 5) "Let your 
light so shine before men, that they may see yotir good 
works, and glorify your Father which is in heaven." 

The Apostle Peter has summed it up in a progress and 
growth where he says, "And beside this, giving all dil- 
igence, add to your faith virtue; and to virtue know- 
ledge; and to knowledge temperence; and to temperence; 
patience; and to patience godliness; and to godliness 
brptherly kindness; and to brotherly kindness charity. 
For if these things be in you, and abound, they make 
you that ye shall neither be barren nor unfruitful in 
the knowledge of our Lord Jesus Christ." 

—Daniel F. Wolf 
Modesto, California 



Once upon a time, in the land of Zu, there lived a 
man whose name was Boj. He was a church-going man who 
was known to be honest and fair in all his dealings. 
Besides being wealthy, he enjoyed having the honour and 
respect of his friends and neighbors* For many years 
he lived comfortably and happily upon his large farm 
with his wife and their ten children. 

Suddenly, overnight, Boj's fortunes were reversed, 
for a large tornado swept through the country of Zu, 
demolishing and destroying wheresoever it went. Boj f s 
house and barns were totally destroyed and his ten 
children within were killed outright. Some of his cattle 
and other livestock were killed, while the remainder 
fled and were caught and stolen by unscrupulous men. 
His fields were flooded and his crops drowned out. Be- 
cause the tornado raged far and wide, the banks of the 
area failed, and starvation, poverty and ruin looked 
upon many a family. As if this weren't enough, poor 
Boj became gravely ill and was hospitalised for many 

Several of Boj's friends, upon hearing of his plight, 
came to comfort and console him, but they were greatly 
amazed to find him facing up to his calamities so brave- 
ly. "The Lord has given and the Lord has taken away," 
he said, "and I would have been ruined for sure if 
everything I owned had not been fully covered with the 
Mutual Insurance Company. Blessed be the Mutual Insur- 
ance Company. 11 He could hope for better times in the 
days ahead for were not his bank accounts insured by 
the government for up to ten thousand dollars each? 
His medical insurance paid for the expenses he incurred 
while hospitalized; he collected for his crop damage 
and for his dead and stolen livestock. He was .reim- 
bursed for the time he was unable to work; he collected 
the full amount for his demolished house and barns. 
Because each of his deceased children carried ten thou- 
sand dollars in life insurance, he was a good deal 
richer by their untimely deaths. They were buried by 


his burial insurance in the plots which he had purchased 
previously. He was indeed a prudent man* After this, 
Boj was greatly respected as a man who could take care 
of himself , and he often said: n I believe that God 
only helps those who themselves, " and his experience 
reinforced his thinking* In the years following he had 
yet more children and always great praise for the 
Mutual Insurance Company, . 

In his old age, he said, "I've never seen the right- 
eous forsaken nor their children go -hungry when they 
put their trust in a fully covered insurance policy." 

"Thus saith the Lord; Cursed be the. man that trusteth 
in man, and maketh flesh his arm, and whose heart de- 
parteth from the Lord, 

"For he shall be like the heath in the desert, and 
shall not see when good cometh; but shall inhabit the 
parched places in the wilderness, in a salt land and 
not inhabited. 

"Blessed is the man that trusteth in the Lord,, and 
whose hope the Lord is, ■ 

"For he shall be as a tree planted by the waters, 

and that spreadeth out her roots by the river, and shall 

not see when heat cometh, but her leaf shall be. green; 

and shall not be careful in the year of drought-,. 

neither shall cease from yielding fruit," (Jeremiah 

17:5-8) , . . 

— Daniel C. Skiles 

Modesto, California * 


In the minds of many people today the question comes 
whether marriage can really be a happy state. If so, 
why is it that so many marriages don r t hold? 

What does the Bible say about the matter? Marriage 
is the oldest institution known to man. It dates back 
to the creation in the Garden of Eden. God Himself 
performed the first marriage ceremony. 

On the sixth day of creation, having fashioned the 


world into a very lovely home for the bride and bride- 
groom to fee, to live in, God said, "It is not good that 
man shall be alone* I will make a helper fit for him." 
We all know the story well how God caused a deep sleep 
to fall upon Adam* 

The exquisite loveliness of this scene is all too 
frequently overlooked. People smile at the rib story 
as if it were only a foolish fable. How much they missi 

It does seem, at first thought, a strange thing for 
God to do. Having made the earth by saying, "Let the 
dry land appear;" having made the forests by saying, 
"Let the earth put forth vegetation;" having filled the 
oceans with fish by saying, "Let the waters bring forth 
swarms of living creatures;" why did He not say, "Let 
there be a woman"? Why did He take a rib from Adam's 
perfect body to make a life companion for him? 

There must have been a good reason why God acted 
thus. God wanted man to know right from the beginning 
that his wife was truly a part of him, so that he 
would ever treat her as he would himself. She was his 
loving helpmate. She was to stand by his side always, 
helping him, vrorking with him, planning with him, and 
sharing life's joys with him.- Eve was the forerunner 
of all such helpmeets. 

So when God chose a helpmeet for us, we opened our 
eyes and looked; before us stood a being so beautiful, 
so choice, so noble, so altogether lovely that we could 
scarcely believe it was real. It was love at first 
sight. Instantly both realized that we belonged to each 
other. Clasping hands together we walk under the bless- 
ings of God's creation. 


1. Preserve unity at all cost. Two shall become 
one, (Jesus said) so that they are no longer two but 
one. A wedding shall see two hearts laid upon an altar 
that is aglow with the fire of diving love, here to be 
fused and forged into one sacred instrument for God, 
and coming forth more strong, more efficient, more 
durable that ever one could be alone. It should be the 


beginning of a lifelong experience of thinking, think- 
ing together, planning together, hoping together and 
praying together, The beautiful oneness should pervade 
every phase of life from our wedding day till our life 
end. The precious unity of marriage should be guarded 
with the utmost diligencej never should it be spoken of 
facetiously. It is too valuable to fritter away in- 
idle jesting. How many have wished too late, that the 
first hint of separation had never been spoken. 

2. Keep confidence. From the moment two young peo- 
ple get married, they should resolve that .there are 
some things they will tell nobody else on earth. Be- 
cause henceforth they belong together, they should keep 
their innermost secrets to themselves. 

3. • Settle misunderstandings at once. Two persons 
of different background and upbringing are bound to 
have misunderstandings. This is part of the adjustment 
that marriage entails. But they should never be allowed 
to develop into long, drawn-out quarrels. The Bible 
suggests that they should be settled on the day they 
arise before nightfall. 

4. Let love prevail. Never let love die out; keep 
it alive whatever may have been said or done. Keep it 
"unfailing" and sooner or later it will cover all sins. 
The hurt will be healed, the mistakes will be forgotten, 
the impatience and unkindness will be forgiven. 

5. Let God direct, A dedicated marriage will never 
break up when husband and wife gladly put God first in 
everything and look to Him for direction in all their 
affairs. Unity of worship, unity of devotion, unity of 
sacrifice will do more than anything else to keep a 
marriage together. Therefore, if you want your marriage 
to last, share your Christian experience. Pray to- 
gether. Read the Bible together. Go to church to- 
gether. Say with Joshua, "As for me and my house, we 
will serve the Lord." 

This is the way to a HAPPY married life. 

By Jesse Jantz — Selected from 
"The Messenger of Truth" 



Before I bid you a kind farewell , I invite you to 
pass with me over a brief sketch of the faith of the 
Church Sammy has loved and served so well. The history 
of the Church I cannot give, but I give you the main 
features of its faith and practice. 

The Church is known by various names such as German 
Baptists, Dunkards and Tunkers, but the name in general 
use is that of the "Brethren." They seek to. .honor all 
men. See I Peter 11:17. They are now to be found in 
nearly all our states and In other nations also. 

They believe that the New Testament, set forth by 
Jesus Christ and His apostles, presents the will of God 
in full; that It gives a perfect rule for a holy life, 
and is Intended for all races, nations and people, and 
for all time to come, (Matthew 24:35) They hold that 
all men are equal in the right of life, liberty and 
redemption, and they cannot, in any sense, sanction the 
wrong of human slavery. Their mind is that while all. 
are asked to be servants, one of another, the. service 
required is prompted by love, and is always voluntary. 
And the great salvation, being common as to its design 
and extent, and coming alike to all men who receive it, 
brings them into one common brotherhood where all are 
made partners of the one faith — all stand equal. before 
God, and in the right to the Tree of .'Life. .(.Revelation 
22:2) There is but one body, one faith and one Spirit 
for the one household of God. (Ephesians 2: 19; 4:4,5) 
Their faith is that all men can obtain pardon if they 
will believe the word set forth by Jesus Christ, will 
repent of their sins and be baptized into the likeness 
of Christ's death. See Romans 6:5. 

They hold that the only formula for Christian baptism 
is given in Matthew 28:19, and that it? requires a trine 
immersion, wherein the applicant while kneeling in the 
water is dipped forward once into the name of the 


Father, once into the name of the Son, and once into 
the name of the Holy Spirit. (Hebrews 10; 22) Their 
reasons for a forward action in baptism are based upon 
John 19:39; Romans 6:4; Coloss&ans 2:12; Phillipians 
3:10, and their consolation is that their practice in 
baptism is consistent with the Word of God, gives satis- 
faction to all who receive it, and is accepted by all 
protestant churches as valid baptism. See I Peter 3:21, 

They hold, too, that the Mew Testament presents a 
form of salutation peculiar to the people who follow 
Jesus Christ: namely, the kiss of charity, and their 
practice is to follow the Word in this feature also. 
See Acts 20:37; Romans 16:16; I Corinthians 16:20; 
II Corinthians 13:12; I Thessalonians 5:26; I Peter 5:14. 

They hold that the service of washing one another's 
feet is laid upon all followers of Jesus Christ, both 
in the Word He has spoken and the example He has shown; 
and they follow these, also believing that no one who 
in truth loves Jesus will refuse or neglect to keep 
even the least of His commandments. His service is the 
same for all. (John 13:4,15; I Timothy 5:10) 

They hold that the Lord's Supper is a full meal to 
be taken at night directly after the service of washing 
one another's feet, and that all who have thus served 
one another are bidden to come to this supper to which 
all sit and of which all partake at one and the same 

They hold that the bread and the wine are not the 
Lord's Supper but the Communion of the body and blood 
of Christ to be partaken of by all of His followers im- 
mediately after the eating of the Lord's Supper, See 
Matthew 26:26; I Corinthians 10:16; 11:24,25. 

They hold that the anointing with oil and laying, on 
of hands upon the sick as enjoined by James 5:14 are in- 
tended for the use and benefit of Christians in all 
nations and for all time. (Mark 6:13; 16:18) 

They also hold that all the followers of Christ are 
forbidden to conform to, to follow or to engage with 
the world in its sinful customs, vanities and in all 
matters which indulge the spirit of pride, jealousy, 
hatred, contention and strife, either in law or war. 


(Romans 12:2,17,20,21; II limothy 2:24; Hebrews 12:14; 
I Peter 1:14,22,23; I Peter 1:4-9; I John 2:15,16) 

They can admit none who are members of secret orders. 
See John 18:20; II Thessalonians 2:7; Revelation 17:5.- 

They believe that the servant of God is to-be humble 
and walk in love. (Isaiah 66:2; John 15:12; Romans 
12:16; Ephesians 5:2; James 4:6,10; I Peter 5:6) 

They believe that the followers of Christ must be 
prayerful and watchful to do good unto all men: active 
in the spread of the truth and in helping others come 
to the Light which has come down from Heaven, (Matthew 
26:41; 5:16; Romans 13:12; I Peter 4:10) 

.And now, dear reader, as I leave you, I bid you a 
kind farewell. We have followed an humble path, I know, 
but it has been pleasant to me, growing brighter and 
better all the while. It resembles in part the life 
of Jesus which began at a low point on earth but arose 
to a throne in Heaven * And this one, though slowly, 
has arisen from the birth of a slave to a mansion irr 
glory. And I feel to love the name of Jesus yet more 
and more, for He who" would die for even the slaves of 
a sinful race, is surely worthy of love from every 
heart, and praise from every tongue. Praise God for 
the Redeemer's name. (Isaiah 6l) 'Farewell. 

Selected by Daniel F. Wolf from the ,; YIndicator n * 
The author of this biography is unknown but it was 
first published in the "Vindicator" in 1929 and 
again in 1958 # 

Alex and Lois Shirk would like to take this opportu- 
nity to express their gratitude and- appreciation for all 
the kindness shown them by their many friends and rela- 
tives on their twenty- fifth wedding anniversary. 


CONING - A daughter, Miriam Esther, born to 'Kelvin 
and Marilyn Coning 6f Goshen, Indiana on August 9. 




Our plan for this study of "The Reformation" is to 
soon bring it to a close with an outline in "the next 
few issues of the history of the Anabaptists and a few 
of their writings. This has been only a brief study, 
and we have not even mentioned the progress of the 
Reformation in England, Spain, the Netherlands, Scan- 
dinavia, Poland and Hungary. Each of these countries 
would make an interesting history, but we can only 
mention them and which way they moved under the impact 
of the new teachings. 

In England the Reformation was aided by Henry VIII 
who gained independence from papal authority even though 
he upheld Catholic doctrine. This gave the reformers 
opportunity to spread their teachings. Later, under 
Queen Mary's reign (1554-1558) the country was again 
officially Catholic. Queen Mary was severe against the 
protestants and earned the name, "Bloody Mary" . "It 
was her strange distinction that she carried on the 
work of her father in alienating England from Rome. 
She showed to an England still Catholic the worst side 
of the church she served. When she died England was 
readier than before to accept the new faith that she 
had labored to destroy." ( lf The Reformation" by Durant) 

In Spain the Inquisition was so strong and active 
that the few protestant groups that developed were im- 
mediately stamped out. The "heretics" were sentenced 
to death; if they recanted they were beheaded; if not 
they were burned at the stake. 

Denmark, Sweden, Norway and Iceland all accepted 
Lutheranism. In Poland and Hungary, Lutheranism also 
was spread. But in Hungary strife developed as Calvin- 
ism and the Swiss reformers, also organized. Taking 
advantage of this strife, the newly-formed and zealous 


Jesuits succeeded in overcoming the new faith, and both 
countries were won back to Catholicism, 

Quoting again from "The Reformation 11 page 643, 
n Northern Germany and Scandinavia accepted Lutheranism; 
southern Germany, Switzerland and the Lowlands divided 
into Protestant and Catholic sections; Scotland became 
Calvinist Presbyterian, England became Anglican Catholic 
or Calvinist Puritan. Ireland, France, Italy, Spain, 
and Portugal remained loyal to a distant or chastened 
papacy." — L.C. 


Aug. 27 - MI Wuk, Calif. Wakarusa, Ind. 

Sept. 3 - Salida, Calif. Wakarusa, Ind. 

Sept. 10 - "Mi 'Wuk, Calif. Wakarusa, Ind, Covington, 0. 

Sept. 17 - Salida, Calif. Rossville, Ind. . 

The Fall Communion Meeting for the Canadian members 
will be held on September 24th, the Lord willing, at 
the Amos Baker residence near Maple, Ontario. Members 
and friends are cordially invited. 

— Elmer Brovant 

The Salida Congregation have set November 25th and 
26th for our Fall Love Feast Meeting. A hearty invita- 
tion is extended to members and friends to attend. 

— Damiel F. Wolf 

We of the Salida Congregation rejoiced again when 
three precious souls, William and Carol Crawmer and 
Mary Ann Shirk were added to the Church on July 16 by 
a public confession of faith in the Lord Jesus Christ 
and holy Baptism. May they be guided by the Holy 
Spirit and be faithful unto death. 

—Daniel F. Wolf 



After Jesus had been baptized, He want into a wilder- 
ness and didn T t have anything to eat for forty days and 
forty nights. A wilderness is a desert place where no 
one lives. It would be very lonely to be in such a 
place. Forty days is a long time to go without food- 
no breakfast, no lunch or supper for almost six weeks. 
How Jesus lived all that time we do not know, but He 
did live. 

After the forty days, Jesus was very hungry, and out 
there in the wilderness there wasn ! t anything to eat — 
just a lot of stones. When He was the very weakest, 
Satan came to Him and said, "If you are the Son of God 
command that these stones be made bread." Jesus could 
easily have done this, but to obey Satan would have been 
wrong, so He just said, "It is written, Man shall not 
live by bread alone, but by every word that proceedeth 
out of the mouth of God." 

Now Satan took Jesus to Jerusalem,, and they, stood 
together on the highest part of the temple. It was a 
long way to the ground, and Satan tried to tempt Jesus 
by quoting scripture to Him and said, "If thou be the 
Son of God, cast thyself down; for it is written, He 
shall give his angels charge concerning thee and in 
their hands they shall bear thee up, lest at any time 
thou dash thy foot against a stone." How very right 
it sounded. Jesus was to claim a Bible promise and act 
upon it. Why not? , 

But there was that tricky little "if" again, and 
Jesus did not like any doubt shown about His being the 
Son of God, He -.just wasn't going to put on a show for 
Satan's benefit. If He jumped and was miraculously 
saved, people would flock to Him as to a magician. He 
had come to save people by love and not by circus stunts. 
Turning to Satan Jesus said, "It is written, Thou 
shalt not tempt the Lord thy God." 

We would think that this would have been enough to 


convince Satan that Jesus was not to be tempted, but 
Satan had one more deceitful idea, He led Jesus to a 
high mountain top. From here Satan showed Jesus all 
the kingdoms of the world and talked about the glory 
and beauty of them, and said, ll AIl these things will I 
give thee, if thou wilt fall down and worship me." 

The devil possibly knew about Jesus*. "-plan, to set up 
a kingdom* and that He expected to do it by sacrifice, 
suffering and love. So he offered Him a kingdom the 
easy way. 

Zljou earn have your kingdom now, ,r he said, "And it 
won't cost' you anything. Just kneel-down and worship 
me and. it* 3 all yours." 

It was indeed the easy way> but Jesus was not in- 
terested in a kingdom like the world, full of wicked- : 
ness. His was to be a kingdom in which everyone would- 
be good and kind aAd unselfish. As for falling down 
before Satan, this would be a dishonor to His Holy 
Father. Jesus said, "Get thee hence, Satan: for it is 
written, Thou shalt worship the Lord thy God and Him 
only shalt thou serve." "■ 

After Satan left Him the "angels came and ministered 
unto Him-'? No doubt they brought Him angels ■ food to 
strengthen Him. 

— Rudolph Cover 

"Father, where shall I work today?" 

And my love flowed warm and free. 
Then He pointed me to a little spot * 

And said, "Tend that for me." 
I answered quickly, "Oh no, not that! - • 

Why no one would ever see, 
Wo matter how well my work was done; * 

Not that little place for me." 
And the word He spoke, it was not stern; 

He answered me tenderly: 
"Ah, little one, search that heart of thine. 

Art thou working for them or me? ' . 
Nazareth was a little place, ' 

And so was Galilee." 

Selected by Mary Price 


VOL. 14 SEPTEMBER, 1967 NO, 9 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which y/ar against the soul." 1 Peter 2: 1 1 


"I then shall be like* Him, u we so often slhgV" 
Expressing desires to meet our great King-; ;■ 

Yet living as- mortals -how .often we see .« t: x l-., . 
So little like Him we are. striving to be v 

How He must have suffered when nailed to the cross, 
Intent to redeem us .from terrible loss; , . ' 

His love so abundant provided our souls 
With love, joy, and peace and Heavenly- goals. 

The debt that we owe Him can never be paid, 

Though all that we treasure before Him is laid; 

But we can show gratitude by things that we do . 
That magnify Jesus, so loving and true, 

let the great Saviour control all our ways,- 
Each hour devoted to singing His pralsev ■ ■-'< *- ■ - 

Thus, in our devotion the world will see, 
How righteous and holy God wants us to be, 

— Esther Good. Neuenschwander 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


Teaching your child to pray is your happy privilege 
and solemn responsibility. When the child is old enough 
to say words to his earthly parents, he is old enough 
to start talking to God. 

I know of no better child's prayer to memorize than 
the following time-honored lines. 

" Now I lay me down to sleep..." The child has always 
fallen asleep without any effort in almost any position, 
and with no thought of -his body. Now with folded or 
clasped hands and kneeling , the little hands that have 
done so many expressive things. during the day, pre-dis- 
pose to a quiet and peaceful mind, and the reverent 
position suggests reverence to the little heart or inner 
life. Later in life ; there will be pardon asked for 
sins, but now these folded hands are presented in -God's 
sight., The hands are learning a habit. Next the- will 
is being trained. The child is making a decision. 
True, the parent has decided the time; now: the child 
is making a. parellel decision. . 

How well the "now" fits inl . All through life and 
many times a day there will be "now" decisions. Per- 
haps many of these decisions will be on a "trial and 
error" basis. The "now" will always be the take-off 
place for action. 

Yes, the parent has said "Go to bed." The child 
here not only makes a parallel decision, but also makes 
a committment to voluntarily give the body to reclining 
in sleep. Talking and all action is to cease. Losing 
consciousness in sleep is declared verbally to be the 
will of the child. It is a simple pact with God. It 
involves body, soul, and spirit. There is a complete- 
ness here with all body organs and functions in beauti- 
ful harmony. Harmony also with God T s laws of day and 
night . 


h 9 f . 1 pray the Lord my soul to keep , • - " The child 
here is given a ,God-consciousness and a soul-conscious- 
ness as he memorizes. It also implies that God is in- 
terested in the souls of His children and fully able to 
care for the needs of the soul. Not only "so, but the 
child acknowledges his own concern for his soul's wel- 
fare. This will later develop into a real need of the 
soul that will put emphasis on the word "pray". n I proy 
Thee Lord." Here it is hoped that a life-long .habit of 
prayer will start, and of course, praise also. 

Here again, the will acts, and as it acts over and 
over from time to time, an attitude of prayer to God is 
developed in the inner consciousness of the child* 
This attitude often expressed will develop into a prayer 
habit. This will induce an effort to will and to do, 
as each day and night bring opportunities and respon- 

11 * • . If I should die before I wake . . . *! Here the un- 
certainty of life and the certainty of death are .intro- 
duced to the child ! s knowledge. Is there any danger of .. 
a child's knowing about death too young? I think not. 
The fact of life must be accepted, with the fact of-... 
death. With a God and soul consciousness already in-. 
stilled in the child 1 s heart there, is no problem in- 
volved except trust in God. Divine love envelopes , the 
thought of God who listens to a child pray. This Is 
the perfect love that "casteth out fear" (I John 4: IS) 
that otherwise torment the young mind. When as child- 
ren, we went to funerals and saw the dead bodies of 
those we knew in life, we only felt closer to the God 
who could first make, then take, and care for the soul 
of man. 

In saying "if", the child acknowledges the closeness; 
of death. People like us are continually dying all 
about us. Yes, Christian parent, your heart should al- 
so pray as you teach those little lips the words. It 
is entirely possible that morning will find you weeping, 
Longfellow said that he shed tears when he wrote: 

"There is a reaper whose name Is Death, 
And with his sickle keen 


He reaps the bearded grain at a breath, 
And the flowers that grow between." 

11 . . . I pray Thee Lord my soul to take . . . " This is 
uplifting and truly spiritual. Not only are the facts 
of life and death accepted in complete resignation; but 
life after death implies salvation that Jesus came to 
bring by His death and resurrection* Nol Of course 
the tiny child does not understand, but neither need 
there be any doubt in that little heart. 

n ...And this I ask for Jesus sake." Christian 
parent'. If you are living a consistant Christian life, 
your child will especially love using the Name of Jesus 
in his prayer. Already he knows its blessing. It is 
associated with so many happy experiences, not the least 
of which is your own fond smile and the happy notes in 
your voice as you speak and sing of that blest Name. 

The power of the Name of Jesus can be seen in the 
life of a small child. The greatness of this power 
passes all human conception. 

In using this wonderful Name, ""Jesus", in his prayer 
the child has touched the ultimate of human hope and 
experience, and is already confessing Christ as Lord. 

If you will live a consistant Christian life, you 
can pray for and expect your child to openly confess 
Christ as Savior at an early age. 

Your little boy or girl is now ready for bed. Yours 
is the blessing of the good night kiss and other dear 
happy intimacies. As you tuck in the covers and watch 
the little eyes close and the little body quiet down to 
rest, you might like to meditate on some of Jesus own 
words: (Matthew 18:2) "And Jesus called a little child 
cnto him and set him in the midst of them, and said, 
Verily I say unto you, except ye be converted and become 
as little children, ye shall not enter into the kingdom 
of heaven. Whosoever therefore shall humble himself as 
this little child, the same is the greatest in the king- 
dom of heaven. And whoso shall receive one such little 
child in my name receiveth me. But whoso shall offend 
one of these little ones that believe in me, it were 


better for him that a millstone be hanged about his 
neck, and that he were drowned in the depth of the sea." 
Verse 10: H Take heed that ye despise not one of tjrese" 
little ones; for I say unto you, that in heaven their 
angels do always behold the face of my Father which is 
in heaven." Verse 14: "Even so it is not the will of 
your Father which is in heaven, that one of these little 
ones should perish. (Matthew 18:2-14) 

— James D. Cover 
Modesto, California 


"Peace I leave with you, my peace I give unto you: 
not as the world giveth, give I unto you. Let not your 
heart be troubled, neither let it be afraid." 

(John 14:2?) 

We note here that Jesus is speaking of two different 
kinds of peace. The peace of God is a peace we can 
enjoy at all times and is never ending ..and can not be 
taken from us by man. The peace the world has to give. 
is only temporary, and man can take it from us. 

The whole duty of manifesting God's peace to the 
world lies on the Christian because none other can have 
possession of this peace. 

We see many troubled hearts and much fear and com- 
plaining in our day. In meeting with these conditions 
can we show we have no fear and that our hearts are 
free? Or do we give encouragement to and agree with 
man's feelings and give them rights to their .fears and 

How glad and thankful we should be that God has given 
us this peace so we can go through this life with un- 
troubled hearts and no fear as to what is coming on the 
earth, but that we can be glad and rejoice when we see 
these troubled times-*— not that we enjoy troubled times, 
but that our redemption is drawing nigh. 

God's peace will take us through all trials and dif- 
ficulties. The prophet Isaiah boldly says, "Thou wilt 


keep him in perfect peace whose mind is stayed on thee: 
because he trusteth in thee. 11 Isaiah also says, "For 
the mountains shall depart , and the hills be removed: 
but my kindness shall not depart from thee, neither 
shall the covenant of my peace be removed, saith the 
Lord that hath mercy on thee," 

Neither is this peace based on earthly goods for Paul 
says to the Romans , "The kingdom of God is not meat and 
drink; but righteousness and peace, and joy in the Holy 

David of old says, "Great peace have they which love 
thy law; and nothing shall offend them." Do we love 
His Word and His commandments? Are we glad to do what 
He tells us to do? Are we easily offended? The way 
of peace is clearly layed out in His Word. It is a 
perfect plan and in no way would we want to change it, 

D. L. Moody once stated that men are desparately 
trying to make peace, but if they only knew it, peace 
was already made. All man has to do is enter It and 
abide in it. 

"0 that thou hadst hearkened to my commandments! 
then had thy peace been as a river, and thy righteous- 
ness as the waves of the sea." (Isaiah 48:18) 

In Christian love, 
Kenneth Martin 
Nappanee, Indiana 

Patience — "Love suffereth long." 
Kindness — "And is kind." 
Generosity — "Love envieth not." 
Humility — "Love vaunt eth not itself." 
Courtesy — "Does not behave itself unseemly." 
Unselfishness — "Seeketh not her own." 
Good temper— "Is not easily provoked." 
Guilelessness — "Thinketh no evil." 
Sincerity — "Rejoiceth not in iniquity,, but 
rejoiceth in the truth." 

Selected by Guy Hoojmian 





It all began one summer morning long ago in the vil- 
lage of Waingate A Yorkshire, England. The bells of the 
old stone church rang out a joyful welcome to the 
gathering worshipers. 

As -the clergyman was entering the church* he was 
surprised to see a gilded, private coach come rumbling 
down the village street. He was more surprised when 
a well-dressed Londoner alighted and entered the 
church. The man sank into one of the ancient pews, 
leaned back, and closed his eyes. 

By the time the litany was said and the minister 
proceeded to his sermon, he had forgotten the stranger 
until he saw the man straighten and lean forward, lis- 
tening intently as if he didn't want to miss a single 
word. Before the end of the sermon the Londoner was 
wiping his eyes. When he left the church > he shook . 
the minister's hand, l! I shall see you again," he said 
and stepped into the waiting coach. 

Some two weeks later the minister received a letter 
from his bishop. in London, With mixed "feelings he 
read it to his -wife. Who 'was the stranger and why 
should the man mention him, a country parson, to the 
bishop? His curiosity was forgotten, however, in • the 
feeling of awe and unworthiness, for he was invited to 
preach in the famous pulpit of St. Paul's in London. 

He was a young minister without too much actual. 
experience but with sincere dedication. In London he 
faced that vast congregation, pale and shaking at - 
first. Presently, he forgot himself, His voice rang 
out in fervent appeal. He dwelt upon the all-embracing 
love of God; he pleaded for their concern in behalf of 
the poor and needy; he attacked the ever-present evils 
of intolerance and oppression. 

These sophisticated city people were moved to tears 
by his eloquence. So impressed were they, that before 
he returned to Yorkshire, he was offered a well-paid 


pulpit of his own in London itself* 

Overwhelmed, he could hardly wait to get home to 
tell his wife. They would no longer have to skimp 
along on a few pounds a year. His children could have 
more advantages and his wife could be spared some of 
the drudgery of country life. The future looked bright 

The family was just as excited and thrilled as- he 
was j and they began at once to make preparations. At 
last the day came when they were to leave the village 
forever. Their trunks and belongings were all packed 
in the van and waiting on the village green. But as 
the clergyman, his wife and children stepped out of the 
parsonage door, they stopped in dismay. 

On their knees, praying and weeping, disconsolate, 
were all the townspeople. The minister looked at them 
for a long moment, then turned to his wife. She read 
in his eyes what he was thinking. 

"John Fawcett," she said, "I know not how you can 

11 Nor I," he answered with a catch in his throat. 
"The people of London do not really need usi Not as 
these dear friends do!" He called to the man waiting 
by the green. "Unload It! put everything back in our 
house. We. shall stay here where we are needed most." 

That same afternoon when everything was in place 
once more, the Reverend John Fawcett sat down at his 
desk and wrote the immortal, old hymn of love and kind- 
ness and brotherhood, the hymn that is still sung, 
after more than two hundred years, wherever Christians 
meet and sing. 

Blest be the tie that binds 
Our hearts in Christian love; 
The fellowship of kindred minds 
Is like to that above. 

Before our Father's throne 

We pour our ardent prayers; 

Our fears, our hopes, our aims are one, 

Our comforts and our cares. 



We share our mutual woes, 
Our mutual burdens bear; 
And often for each other flows 
The sympathizing tear. 

When we asunder part, 

It gives us inward pain; 

But we shall still be joined in heart, 

And hope to meet again. 

By May Delozier 
Selected from the "Gospel Herald" 


Criticism is the acid test of humility. When we are 
criticized, do we think how wrong the other person is, 
and try to defend ourselves? How we respond to criti- 
cism reveals our character. We haven 1 1 advanced far 
in the school of Christ if we haven 1 1 learned the les- 
son that God, in unerring wisdom and for our good, per- 
mits criticism, and sometimes sends it. Constructive 
criticism is to be welcomed: "Faithful are the wounds 
of a friend." (Proverbs 27:6) Destructive criticism 
does much harm, grieves the Holy Spirit of God, and 
redounds hurt fully to the one who lets fly the caustic, 
critical words I 

A group of women met at a minister's house. As the 
minister entered the room, he heard the women speaking 
critically of an absent friend. How wrong this wasl 
"She's very odd," said one. "She's very peculiar," 
said another. "Do you know she often does so and so?" 
said another, mentioning certain things to her discred- 
it. The minister made inquiry about the one who was 
being so roundly criticised. When told who she was, 
he said, "Oh, yes, you are quite right. She is oddl 
She is peculiar: Why, would you believe it," he added, 
"she was never known to speak ill of an absent friend." 

Selected from "Evangel Herald" 



The God who stopped the sun on high- Joshua 10:12,13 

And sent the manna from the sky,- Exodus 16:4-15 

Laid flat the walls of Jerico Joshua 6:20 

And put to flight old Israel* s foe; -Joshua 10:9,10 

Can He not answer prayer today Luke 1:37 

And drive each stormy cloud away? — John 14:14 

He turned the water into wine,— John 2:3*11 

And healed a helpless cripple's spine; Luke 3:11-16 

Said to the tempest, "Peace, be-atill," Mark 4:39 

And hungry multitudes did fill* John 6:9-13 

His power is just the same today -Hebrews 13: 8 

So why not labor, watch, and pray? Matthew 26:41 

He conquered in the lions 1 den,-; -Daniel 6:16-22 

Brought Lazarus back to life again; John 11:38-44 

He heard Elijah's cry for rain 1 Kings 18:42-45 

And freed the sufferers from. pain. Matthew 8:l6yl7- ■ 

If He could do these wonders, then Exodus 14:21-31 

Let's prove our mighty God again. Malachi 3:10 

Why can't the God who raised the dead, -I Kings 17:17-22 

Gave David great Goliath's head, I Samuel 17:32-51 

Cast out the demons with a word, Matthew 8:28-32 

Yet sees the fall of one wee bird, Matthew 10:29 

Do signs and miracles today • John 14:12 

In that same good, old-fashioned way? Acts 5:12-16 

He can — He's just the same today Ephesians 3:20 

If we believe it when we pray; . — Mark 11:23*24 

He's no respecter now of men — James 2:1-9 

He'll do the same as He did then. John 14:12 

Author unknown 

Selected by Miriam Hanson 

Fear and Faith cannot keep house together; when one 
enters the other departs. "Sentence Sermons" 


The name "Anabaptists" (meaning n Rebaptizers u ) was 
given by their opponents to a party among the Protes- 
tants in Reformation times whose distinguishing tenet 
was opposition to infant baptism, which they held to be 
unscriptural and therefore not true baptism. They bap- 
tized all who joined them; but, according to their be- 
lief, this was not a re baptism as their opponents 
charged. In opposition to the church doctrine , they 
held that baptism should be administered only to those 
who were old enough to express by means of' it their ac- 
ceptance of the Christian faith, and hence, from their 
point of view, their converts were really baptized for 
the first time. Another epithet often applied to them 
was "Catabaptists," meaning pseudobaptists, as if their 
baptism were a mockery, and with an implication of 
drowning, which was considered the appropriate punish- 
ment for their conduct and frequently followed their 

In studying this movement the following facts should 
be borne in mind: (1) The Anabaptists did not invent 
their rejection of infant baptism, for there have al- 
ways been parties in the church which were antipedo- 
baptists. (2) There are two kinds of Anabaptists, the 
sober and the fanatical. Failure to make this distinc- 
tion has done mischief and caused modern Baptists to 
deny their connection with the Baptists of the Refor- 
mation, whereas they are the lineal descendants of the 
sober kind and have no reason to be ashamed of their 
predecessors. (3) Even among the fanatical Anabaptists 
there were harmless dreamers; not all the fanatics were 
ready to establish a kingdom of the saints by unsaintly 
deeds. (4) Information concerning the Anabaptists is 
largely derived from prejudiced and deficient sources. 

The sober Anabaptists were the product of the Refor- 
mation in Switzerland started by Zwingli. Shortly after 
he began to preach Reformation doctrine in Zurich, in 


1519, some of his hearers, very humble persons mostly, 
gathered in private houses to discuss his sermons, and 
Zwingli often met with them. He had laid it down as a 
principle that what is not taught in the Bible is not 
a law of God for Christians, and had applied this prin- 
ciple to the payment of tithes and the observance of 
Lent. In 1522 these friends of Zwingli asked him where 
he found his plain Scripture authorizing infant baptism 
and whether, according %o his principle he was not com- 
pelled to give it up. Zwingli, however, though he 
wavered at first, decided to stand by the church, argu- 
ing that .there* was fair inferential support in the 
Bible for the practise, and that it was the- Christian 
substitute for the 'Jewish rite of circumcision. Over 
this point an estrangement took place between him and 
his parishioners. The little company received acces- 
sions of a desirable character, and came to include 
scholars and theologians like Felix Manz and Conrad 
Grebel, who socially and intellectually were the peers 
of Zwingli ! s followers, Hubmaler was a visitor. In 
1524 as the result of letters or visits from Thomas 
Manser and Andreas Carls'tadt they took very decided 
antipedobaptist positions; but public opinion in Zurich 
was against them, and the magistrates on January 18, 
1525, after what was considered the victory of the 
church party in a public debate, following many private 
conferences, ordered that these antipedobaptists present 
their children for baptism, and made it a law that any 
parents refusing to have their infant children baptized 
should be banished. On January 21 they forbade the 
meetings of the antepedobaptists and banished all 
foriegners who advocated their views. Shortly after 
this the antipedobaptists began to practise believers 1 
baptism. In a company composed entirely of laymen one 
poured water in the name of the Trinity on other mem- 
bers in succession, after they had expressed a desire '••• ■ 
to be baptized, and so, as they claimed, they institut- 
ed veritable Christian baptism. Like scenes were en- 
acted in other assemblies. It is noteworthy that these 
first believers 1 baptisms were by pouring; immersion 
was' introduced later.; Also that in all the lengthy 


treatises of Zwingli on baptism there is no discussion 
as to the mode* These early Baptists practised pouring 
sprinkling, and immersion as suited their convenience, 
and did not consider the mode as of much importance. 
Though infant baptism was the first and the main 
issue between the Anabaptists and church party, there 
were others of great importance. The former said that 
only those who had been baptized after confession of 
faith in Christ constituted a real church; the latter, 
that all baptized persons living in a certain district 
constituted the state church . The Anabaptists main- 
tained that there should be a separation between the 
state and the church; that no Christian should bear 
arms, take an oath, or hold public office*' that there 
should be complete religious liberty. All this was not 
in accord with *the times; and thus the Anabaptists were 
considered to be enemies of the standing order, and 
were treated accordingly. On September 9A$27, the 
cantons of Zurich, Bern, and St. Gall united in an edict 
which may be taken as a specimen of its class. It gives 
reasons for prosecuting the Anabaptists, which are man- 
ifestly prejudiced and even in part false, and' then 
decrees the death by drowning of all of them who are 
teachers, baptizing preachers, itinerants, leaders of 
conventicles, or who had once recanted and then re- 
lapsed. Foreigners in these cantons associating with 
the Anabaptists were banished, and if found again were 
to be drowned. Simple adherents were to be fined. It 
was made the bounden duty of all good citizens to in- 
form against the Anabaptists." Similar laws against the 
Anabaptists were made and enforced in South Germany, 
Austria, the Tyrol, the Netherlands, England, and 
wherever they went. Such treatment suppressed Anabap- 
tism, or at all events, drove it beneath the surface. 
How ineffectual it was to extinguish it appears from 
the fact that early in 1537> four Anabaptists from the 
Netherlands quietly stole into Geneva, and began making 
converts. John Calvin, who neglected no opportunity to 
do God service, as he conceived it, got wind of their 
presence and had them and their seven converts banished 
by the magistrates. Anabaptists persisted in great. 


numbers in Moravia-, the Palatinate, Switzerland, Poland, 
and elsewhere. 

Only in the Netherlands did the Anabaptists escape 
persecution, and there they became quite numerous*... 
They were joined in 1536 by a remarkable man, Merino 
Simons who organised them, and his name has been given 
to the sect (Mennonites). From the Netherlands they 
passed into England; but no sooner did they make con- 
verts there than Henry VIII included them in a decree 
of banishment, and those who. remained he threatened to 
put to death. Indeed, in 1535 there is record of ten 
persons who were burned in London and other English 
towns on the charge of Anabaptism. How little this 
cruel course succeeded is evidenced by the continued 
presence in England of the Baptist Church. 

That among the sober kind of Anabaptists there were 
unworthy persons, that some of them held visionary 
views, a.nd that a few may have been goaded into occa- 
sional violence of expression, and possibly of conduct, accepted as proved; but that they were as a 
party guilty of the charges brought against them, as 
in the .'Joint edict mentioned above, is untrue. As a 
class they were as holy in life as their persecutors; 
and their leaders, in Biblical knowledge and theologi- 
cal acumen, were no mean antagonists. 

"Schaff-Herzog Encyclopedia of 
Religious Knowledge' 1 


COVER — A son, Benjamin Allen, born to Joseph and Carol 
Cover of Sonora, California on August 29, 1967. 


MARTIN-BAKER . David Martin and Mary Ann Baker were united 
in marriage on June 24, 1967 at the Cober Brethren in 
Christ Church near Maple, Ontario. They now make their 
heme near Dalton, Ohio. 



I look not back. God knows the fruitless efforts, 
The wasted hours , the sinning, the regrets. 
I leave them all with Him who blots the records 
And graciously forgives and then forgets. 

I look not round me; then would fears assail me. 
So wild the tumult of earth* s restless seas, 
So dark the world, so filled with woe and evil, 
So vain the hope of comfort and of ease. 

I look not inward; that would make me wretched, 
For 1 have naught on which to stay jny trust. 
Nothing I see save failures and short-comings 
And weak endeavors crumbling into, dust. 

But I look up into the face of Jesus, 
For there my heart can rest; my fears are stilled. 
And there is joy and love and light for darkness, 
And perfect peace and every hope fulfilled. 

. Author unknown 

From the scrapboolc of Orpha Barton ' 


Sept. 24 - Mi Wuk, Calif. Wakarusa, Ind. Maple, Ont. 
Oct. 1 - Salida, Calif. Wakarusa, Ind, (Lovefeast) 

Oct. 8 - Mi Wuk, Calif . Wakarusa, Ind. Covington, 0. 
Oct. 15 - Salida, Calif. Rossville, Ind. 
Oct. 22 - Mi Wuk, Calif. Wakarusa, Ind. 

The Salida Congregation have set November 25th and 
26th for our Fall Love Feast Meeting. A hearty invita- 
tion is extended to members and friends to attend. 

—Daniel F. Wolf 


. ..-- - ■ ■:■ -: : ' -WATER INTO WINE . ■-: ' 

One time there was a wedding in a little town, of 
Galilee called Cana. Jesus and His disciples and His 
mother were all invited to the wedding. In those days 
nearly everyone had wine to drink with their- meals, 
and so it was at this wedding/ We don r t know why, 
but the bridegroom didn't have enough wine for all the 
people at the -wedding. The servants said they needed 
more wine, Jesus 1 mother heard them and told Jesus, 
n They haVe no wine." .Then she said to the servants, 
"Whatsoever .'He saith unto you, do it." 

There were six large jugs .of stone near by , and. 
Jesus said to the servants, "Fill the water pots with 
water," And they filled them. clear to the top. Then 
Jesus told them to take some of it out of the jugs 
and take it. to the man in. charge of the feast, 

I imagine the servants thought this would be a 
good joke on the people, but when they poured it out 
it had changed. to wine. The man in charge of the 
feast tasted it and called the bridegroom and said 
to him, ^Usually men bring out their best wine first 
and after the guests have had plenty to drink, they 
bring out their wine that isn r t quite so good, but 
you have saved the best till last I" 

What a wonderful story those servants had to tell. 
They- knew that a miracle had happened — that water 
had been changed into the very best kind of wine. 
This was just the beginning of miracles that Jesus 
did while He was here on earth, Let us always re- 
member the words that Mary the mother of Jesus said 
to the servants, "Whatsoever He saith unto you, do 


—Rudolph E. Cover 
Sondra, California 


VOL. 14 OCTOBER-NOVEMBER, 1967 NOS. 8 & 9 

"Dearly beloved, ! beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


I thank Thee that my life has been 

With ordinary lot of men 
Of honest labor, sweat and toil, 

Near to the ground of common soil, 

I thank Thee for the lowly way > 
The humble path to light of day. 

By flowing streams that gently glide. 
Coming to ocean's rolling tide. • 

I thank Thee for Thy saving grace: 
That lovely, lowly hiding place , 

Secure from evil, sin and strife — ■ 
The way of peace, the path to life. 

I thank Thee for that living faith 
That leads to life away from death, 

The power of God that conquers all, 
That lifts us high above the fall. 

I thank Thee for Thy love so pure 
That captivates Thy promise sure, 

That binds in one believers true, 
In what we think and say and do. 

I thank Thee for that blessed hope 
That lifts us from in doubt to grope, 

Drawn to Thy coming in the skies, 
To gain our own enduring prize . 

— J. I. Cover 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $L50 per year. Sample top:&s 
sent free on request. Publishing Editor: Uslie Cover; Consulting Editor: Daniel F. Wolf. 


"Let everything that hath breath praise the Lord* 
Praise ye the Lord," (Psalms 150:6) 

The psalmist David has left us some of the greatest 
inspirational expressions of praise to God, Such praise 
is only possible where there is a true sense of love 
and appreciation for our Creator, 

One thing we, as parent s, want our children to learn 
is the sense of .appreciation. The reason a small child 
vri.ll receive a favor without expressing gratitude is 
that the child has not as yet learnad the sense of 
appreciation, for appreciation as other emotional atti- 
tudes has to be learned. 

The sense of appreciation will, never be learned un- 
less there are limits placed upon the child 1 s indul- 
gence in those things that he strongly desires. For 
example, a child will never appreciate receiving a 
: vLece of candy if the candy bowl is always within easy 
reach. On the other hand, if the candy is kept out of 
reach and only .given as a treat or as a reward for some 
accomplished deed, the child soon learns to appreciate 
receiving the candy. 

Now the learning of any emotional attitude is poss- 
ible only when the person has developed the potential 
capacity for internalizing the attitude, that is, to 
make a self application. Thus as the child cannot 
learn the art of appreciation until he develops the 
cental capacity, so a mentally mature person is unable 
to fully learn the higher plane of spiritual apprecia- 
tion until he develops the capacity for doing so. As 
the natural learning begins at birth so does the spirit- 
vial concept of values begin development at the time of 
the spiritual birth. 

When a person in repentance accepts the atonement for 


sin and experiences the birth of the Spirit he becomes 
a child of God and is as the Bible says, n a babe in 
Christ 11 ready to be taught the values pertaining to 
the spiritual life. Here as in carnal matters, the 
appreciation of spiritual blessings can only be fully 
learned through limitations. For example, the Chris- 
tian may feel his prayer goes unanswered when he prays 
for some help or blessing which is not immediately 
forthcoming* Here the Christian does not realize that ' 
the Lord may see the need for His followers to exper- 
ience degrees of deprivation and even poor health at 
times in order that the believer may realize his de-' 
pendency upon God and learn to appreciate more 'fully 
God's blessings of spiritual well-being. Consider 
the experiences of the patriarch Job. 

Now a most important factor in the act of a parent 
or the Heavenly Father in administering a proper balance 
of restraint and blessing upon their children and the 
children rendering gratitude and praise in exchange 
is the element of love. Love is the greatest binding 
force between children and their parents and between '' 
God and the Christian. Love was manifested in. its 
fullest measure when God sent His Son to earth to 
atone for sin. The person who has experienced the 
forgiveness of sin through the atonement can most 
sincerely render praise of gratitude and glory to God ' 
for this priceless gift. This gift of _ forgiveness of 
sin and the resulting promise of eternal life while 
living in the presence of sin and death prompts the 
fulfilling of one of the Christian's primary purposes' 
in life: that of rendering. to God praise and appre- 
ciation in the highest-. degree'. ;-". ":. 

"I will extol thee, my God, '0 king; and I will bless 
thy name for ever and ever. 

"Every day will I bless thee; and I will praise thy 
name for ever and ever. 

n Great is the Lord, and greatly to be praised; and 
his greatness is unsearchable. " (Psalms 145:1-3) 

Joseph E. Wagner 
Sonera , California 



There was excitement in the little village in G&lli- 
lee. Jesus , the miracle worker, was coming and would 
pass^ through the town, and everyone was hoping to see 
Him do some healings and miracles. Outside the village 
there was a group of ten men also waiting for Jesus % 
Their conversation was no doubt on one subject, for 
these ten were lepers. Could Jesus heal them? And if 
He could, would He do it? Perhaps rather apart from 
the others, because he was a Samaritan, was one leper 
who was not in doubt. "Fellows, " he may have said, 
!, I know Jesus can heal us. Everyplace He goes He heals. 
He must be your Messiah. At least I am going to ask 
Him for mercy,' 1 The rest must have been encouraged by 
the faith of this one even though he was of the hated 
Samaritans. After all, they too wanted to be healed. 
Wouldn*t it be great to lead normal lives again — to be 
able to walk right into the village and into the crowds 
without needing to moan out the warning of the leper: 
"Unclean, unclean!" 

Now they could see Jesus approaching with a small 
crowd of followers with Him. They did not dare move 
in too close, but as He entered the village, they stood 
afar off and lifted up their voices together and plead- 
ed, "Jesus, Master, have mercy on us." Jesus saw them. 
and His answer was simple. "Go shew yourselves unto" 
the priests." This was perhaps not exactly as they 
had expected, but possibly the Samaritan said, "Fellows, 
if Jesus told us to go show ourselves to the priests, 
there must be a reason for It. I am going I " And as 
they went they were cleansed. I Free of the stink and 
corruption of the Incurable leprosy! Can anyone who 
has never had such a disease realize what it must have 
meant to these ten lepers to be clean again? 

We do not have on record what was In the hearts of 
nine of the ten lepers. Perhaps they felt that they 
deserved cleansing since they had had to suffer the 
disease so long. But we do know what was in the heart 
of the Samaritan. When he saw that he was healed, the 
praise and thanksgiving overflowed in shouts of glory 


to God. He ran to Jesus and fell down on his face at' 
His feet and gave Him thanks. Jesus * comment has been 
read and spoken for centuries , and it comes to us to- 
day: "Were there not ten cleansed? but where are the 
nine? There are not found that returned to give glory 
to God save this stranger. 11 And as a commendation and 
blessing to the Samaritan, He said, "Arise, go thy way:' 
thy faith hath made thee whole," 

Today Christians are like the cleansed lepers. : We~ 
have cried to Jesus the Master for mercy. "As we obeyed 
His voice we were healed — wonderfully and miraculously; 
healed of the curse and filth of the leprosy of sin. 
Now will we go on as the nine who were unthankful? 
No I Let us with loud voices glorify God for what He 
has done, and let all the crowd around see and' hear. 
Let us fall on our faces at Jesus 1 feet and worship 
Him and give Him thanks. 

At this Thanksgiving season we have many blessings 
to be thankful for. .We. could not tell them all. But 
most of all let us be thankful for the cleansing in 
the blood of Jesus, our Savior. — L.C. 

He had learning far greater than I . 
And could tell you the where and the why 
Of Biblical questions you T d ask, 
But he did not relish the task.^ 

He could talk like lawyers I've heard, 
But not often he uttered a word 
In defence of the faith he professed, 
Or gave hint of the power he possessed.. 

So it isn't the talent concealed, 
But the measure in which you yield 
Yourself and your God-given bent, 
To Christ whom the Father has sent. 

— Guy Hootman 


By Anis Charles Haddad 

Jerusalem is situated in an arid district of hard 
limestone formation. The city has no river, brook, .or 
copious fountains. Those who have been in the East- 
will understand and appreciate the necessity of water, 
and that great merit was attached to those who contri- 
buted to its supply. In no part of the world could 
this necessity of guarding against drought be more ne- 
cessary than in Jerusalem, 

On the Kidron side of Jerusalem, not far from the 
city walls, there is one of these natural features that 
remain the same through the ages — a flowing well. 
Biblical associations are connected with the city of 
this fountain. 

The romantic Vale of Kidron, watered by the Pool of 
Siloam, was always my favorite afternoon walk* I sup- 
pose thatof all visitors who visit the Holy City, only 
a few ever come here, and that of these not many are 
stirred by what they see I 

Yet this fountain is the origin of Jerusalem. With- 
out it no city ever would have been here! The next 
known stage in the evolution of a better water supply 
to the Temple was made in the reign of Hesekiah. How 
astonishing it is that while so much of Old Jerusalem 
has perished, Hezekiah's Tunnel, one of its earliest 
relics, should exist today almost as it was seven hun- 
dred years before Christ. 

I am sure that Hexekiah's Tunnel will never become 
a popular sight with visitors. It is wet and messy! 
But this tunnel is interesting for several reasons. 
Historically, it was made at the time of Sennacherib 1 s 
well-known invasion, and in it was found the famous 
inscription. It is interesting from an engineering 
standpoint because of the ingenious manner in which the 
work was carried out, in a comparatively primitive 

The importance of this fountain to Jerusalem was 
conspicuously manifest in the days of Hezekiah. 


Sennacherib, the Assyrian, was invading Palestine. 
When he was on his way ransacking Judah, shutting the 
king himself "like a caged bird in Jerusalem, " Hezekiah 
and his people, though terrified at this greatest peril 
that ever had befallen, Zion, nevertheless thought in 
time about water and how the lack of it would cripple 
the Assyrians. If we wish, to feel the terror that 
seised Jerusalem at a time when men lived in fear of 
hearing the Assyrian battering-rams. against the walls, 
let us read the denunciatory thunder of Isaiah, He 
lived through this dangerous reign, and his writings 
rebuke Jerusalem for her sins, and promise God's ven- 
geance on the enemy. King Hezekiah, forced to contem- 
plate a siege, was troubled by the fact that the only 
spring of water, known as the Pool of Siloam, lay just 
outside. the walls of the Old City of David. 

Jerusalem could not exist long if her water supply 
fell Into the hands of the Assyrians, Always the main 
problem of Jerusalem besiegers has been . "water 11 . Why 
leave the fountain for Sennacherib to drink? Hezekiah* s 
object in making this tunnel was to bring the water 
within the walls of the city, without Its being avail- 
able to a besieging army. He carried the fountain 
1,750 feet through the solid rock of Ophel, and he 
covered the outer entrance to the spring so that the : 
Assyrians could not find it, and would not be able to 
cut off Jerusalem 1 s water supply. 

We may read this record in the Bible, tut it is 
even more interesting to climb through the tunnel it- 
self, and see with our own eyes.. 

The tunnel is a black hole in the side of the hill, 
from which water is flowing. It flows in such a per- 
fect stillness, that it seems to us to be a "standing 
pool" until we put our feet into it and feel the gentle 
current pressing them aside. Nothing could be more 
descriptive of the flew of these waters than the words 
of Isaiah, "the waters of Siloam that go softly." 

When the way was clear down we went. We flashed 
our torches in the ghastly depths, and assembled on 
the stone bank of the pool to remove our shoes and 
stockings. The villagers thought us crazy to enter a 


dark tunnel. No devout Moslem would go through this 
tunnel at dusk I 

Our first step was across a narrow, slippery plank 
spanning three yards of pool. "Take care/' said my 
friend over his shoulder* I took very great care and 

Then we swung sharp left into a narrow tunnel and 
were in the conduit itself. It was pitch dark. 

As \*e waded into the tunnel our electric torches lit 
up the flow of water and the. clammy wails. All the time 
our feet were squelching in oozing mud. On we went in 
step with the water hissing past us like the sea lapping 
the entrance of a cave. I held my light high and scared 
away many bats which hung upside down from the roof. 
They appeared to screw up their wizened little faces 
and blink their eyes for a moment before deciding to 
fly away from the brightness. 

It was very exciting. I soon let myself drift into 
pure romance. I was back in the days of Hezekiah. 

The digging of this tunnel was a long and arduous 
undertaking. Clear cut on the walls and slanting away 
from me were the pickmarks of his hewers of stone. The 
work is rough and uneven, the walls rudely shaped, and 
the tunnel itself of unequal width and length. For the 
nonce I became one with the hewers in spirit as, cramped 
and perspiring, they toiled desperately against time to 
get the conduit finished before Sennacherib arrived I 
"very step of the tunnel bears evidence that it was dug 
in an emergency. 

The first three hundred feet were simple. The bot- 
tom is a soft silt, with a calcareous crust at the top. 
We waded on and thought we were getting on very pleas- 
antly, the water being only two feet deep, and we were 
not wet higher than our hips. Then all of a sudden the 
water was running with great violence and we were up 
to our chests in it. At times there was ample space 
above our heads, while at other times we crouched with 
our faces almost in water. What a weird experience it 
was, this slow splash through a tunnel which Isaiah 
must have seen in the making. 

It is also clear that the tunnel was made by two 


parties of men working, towards each other from both 
ends. As I trudged along I really felt the excitement 
of the old Jewish engineers who, with no compass to 
direct them, were little better than burrowing moles 
working towards each other through the solid rock, and 
hoping against hope that the two parties would meet in 
the middle* 

I was interested to see that here and there the work- 
ing parties had apparently lost their sense of direction. 
The tunnel would go in the wrong direction for a foot 
or so, and then as if the men had stopped to listen for 
the picks of the other party working towards them, re- 
sume in the right direction. The workmen heard the 
sound of picks, of the other party in the bowels of the 
hill, and called to their fellows. Thus guided they 
advanced to break through. They worked in great haste 
and paid no attention to uniformity of workmanship. 
The main factor was time and the only thing that really 
mattered was to bring the water within the walls of 
Jerusalem as quickly as possible. And if Kesekiah was 
anything like some of the generals of war, I am sure 
he fussed all the time. ,r Hasten, hasten 1 The Assyrians 
are in Galilee, in Samaria, at the gates of Jerusalem." 

Indeed one can easily see what desperate efforts 
these primitive engineers had to make in order to ef- 
fect this meeting, not troubling to disguise the un- 
equal levels of the walls and ceiling. The blind turn- 
ings and offsets where they had gone astray in their 
direction still remain in the tunnel, as also do the 
perpendicular shafts, which the two parties had con- 
structed in order to ascertain where they respectively 
were, and in which direction they must correct their 
work in order to meet at last. In the center we came 
to the place where the two parties met. 

In 1880 an inscription was found on the walls of 
this tunnel, the oldest Hebrew inscription known, tell- 
ing the story of Hezekiah's labors and triumphs. The 
tablet is gone. The Turks removed it. But tablet or 
no tablet, we had shared Hezekiah's triumph. The con- 
duit was pierced, and the Assyrian army was waterless. 
As it happened, the invaders were conquered by disease, 


but this remarkable piece of engineering remains as 
evidence of the 'historicity of the Bible narrative. 
Did the disease spread because they were short of water? 
I! And when they arose early in the mornings behold, they 
were all dead corpses. 11 

A mystery about Hezekiah's tunnel which no one has 
yet solved is why, at a time when every moment was 
precious, the workmen cut a winding tunnel, 1,750. feet 
long^ when the direct measurement from the two points 
is only 1,098 feet? Why should they have cut through 
an unnecessary 652 feet of rock? Perhaps of a purpose 
to avoid some holy spot, perhaps because without com- 
pass they missed their- way. 

As we splashed onward the roof of the tunnel became 
higher and the water cleaner. Then we noticed that the 
electric torch seemed less bright: and suddenly a pin- 
prick of white light appeared far ahead; Soon we heard 
the sound 1 of running water, and wading through a. large 
rock-pool, waist high in parts, we came out into a clear 
moonlit night. We were glad for the dusk and approach- 
ing night y for a more disreputable-looking crowd would 
be hard to find. With stockingless legs mottled in 
black, clinging wet clothes, unrecognisable shoes, we 
hastened to our homes, devoutly hoping not to meet our 
dearest friends. 

Selected by Daniel F. Wolf from the 
"Gospel Herald" 1956 , 


DRJDGE-BAKER John Drudge * and Elizabeth Baker were unit- 
ed in marriage on October 1, 196? at the Cober Brethren 
xn Christ Church near Maple, Ontario. They now make 
their home in Markham, Ontario. 

KCORE-SHIRK Kenneth Moore and Doris Shirk were united 
in marriage on October 7, 196? at the Ceres Community 
Hall in Ceres, California. They now live near Camarillo, 
California where Kenneth is serving as a I-W. 


CONRAD GREBEL (1498-1526) 

The founder of Ana baptism was a young patrician and 
scholar named Conrad Grebel. The Grebel family had 
originally settled in Zurich in 1386, His father, Jacob, 
was one of the most outstanding of the G rebels, being 
a wealthy iron merchant and leading citizen. Conrad 
was born in Zurich about 1498. His boyhood was un- 
doubtedly spent in the castle at Grueningen. He pro- 
bably spent six or seven years in the Latin school at 
the Great Minster in Zurich. 

In October 1514 Conrad Grebel enrolled in the Uni- 
versity of Basle, Switzerland, for a winter's study. 
The custom of the day required groups of students to 
live in houses, each of which was called a "Bursa", 
The typical Bursa had a group of about fifteen youths. 
Grebel 1 s teacher was the best in Basle, a scholar 
called Glarean who probably taught Latin, Greek, Hebrew 
and mathematics. The rules of the Bursa were strict; 
for example, the young men had to be in their rooms by 
eight o'clock in the evening. Grebel stayed here from 
October, 1514 to May, 1515* 

On September 30, 1518, Conrad Grebel left Zurich for 
Paris. There he entered the Bursa of his former teach- 
er, Glarean. His life as a student in Paris was not 
very fruitful. He quarreled with Glarean and left his 
house. He fled Paris for six months because of an epi- 
demic of the plague. Further, his moral life was lack- 
ing in self-control and holiness. For him, God and 
Christianity were not closely related with life. Per- 
haps the most hopeful thing about him was his growing 
sense of discontent and personal unhappiness. He was 
gradually to find out that nothing but God, through 
Christ, can satisfy the soul. When he returned to 
Zurich early in July, 1520, without securing a doctor's 


degree j he was ripe for the Gospel. He was sick and 
unhappy, longing for peace and real joy, 

Conrad Grebel was won for the evangelical cause by 
Ulrich Zwingli. During the year 1522 Grebel made the 
change , and a thorough conversion it was. Unfortunate- 
ly, his letters do not cover the period of his inner 
change. His spiritual renewal probably took place in 
the spring or early summer of 1522. And how different 
are his letters thereafter! Now he writes no more of 
his discouragement, ill health, and other troubles. 
Now he is a man on fire for God. He has an intense de- 
sire to know the will of God, and to do .His will at any 
cost* He is determined to make the Scriptures the norm 
of his thinking, his rule of faith, and his guide In 
life. Everything must be substantiated by the Scripture. 
Catholic traditions which lack Scriptural support must 
be rooted up and abolished forever. 

In July, 1522, Conrad Grebel, Nicholas Hottinger and 
Henry Aberli were notified by the Zurich Council no 
longer to speak against the monks from the pulpit; 
further, they were to stop disputing and discussing^ 
these (religious) things. Evidently, Grebel was al- 
ready an enthusiastic Zwinglian. ■ :■■. 

As a .loyal follower of Zwingli, Grebel took a stand 
against taking usury. He also was In vigorous agree- 
ment with Zwingli In his condemnation of requiring 
tithes of Christians. It should be emphasised that 
Grebel held this position in full agreement with Zwingli 
and on the basis on their understanding of Scripture-. 
It should also be noted that the Swiss Brethren, in 
testimony given in- 1532, differentiated sharply between 
charging interest and paying interest; the latter they, 
considered a Christian obligation. 

- During' the year 1523 a .tinge of disappointment began 
to color the attitude of Grebel and his colleagues to- 
ward Zwingli. During that summer Simon Stumpf, ^priest 
in Hoerigg,, near Zurich, went to Zwingli and laid before 
him a- p^an -for a. new Christian church. He was followed 
by Grebel. " Both men felt that Zwingli was going too 
slowly and too mildly in his reformation. They longed, 
to see Zwingli lead out in setting up a church of con- 


verted believers, abolishing the state church system, 
and disentangling the disposition of church questions 
from any connection with the civil authorities. They 
were especially distressed at the continued observance 
of the Catholic mass. Zwingli was not willing to fol- 
low their plan, however. 

Conrad Grebel and his fellows were a source of em- 
barrassment to Zwingli all during 1524. It was not . 
merely that there were differences between Grebel and 
Zwingli, The awkwardness of the situation was due to 
the fact that Grebel was developing and insisting upon 
the very principles which Zwingli had earlier taught 
him. That was particularly the case with infant bap- 
tism, Zwingli finally saw himself compelled to act. 
And the Brethren were also demanding reasons for his 
stand; they petitioned the council to ask Zwingli to 
overcome them with Scripture. About the middle of 
December, 1524, Zwingli and his supporters met the 
Brethren for a debate, but only one of the Brethren 
was permitted to participate. Another debate between 
Zwingli and the Brethren was held on January 10, 1525. 
Both parties claimed the victory. The council Issued 
a mandate that "all who held .the error that infants 
should not be baptized, 11 should appear before the coun- 
cil in the city hall the morning of January 17, 1525 > 
to give reasons "from divine Scripture' 1 for their pos- 
ition. This opportunity was, of course, seized. The 
speakers for the Brethren were Conrad Grebel, Felix 
Manz, and William Reublin. Bullinger, who was present 
at the memorable disputation, gives the following 
summary of the position taken by the Brethren: 

"Infants cannot believe nor can they understand the 
meaning of baptism. Baptism should be administered to 
believers to whom the Gospel has been preached,- who 
haye understood it and of their own accord desire bap- 
tism, and who are willing to mortify the old man and 
lead a ne\^ life. Of all this the infants know nothing 
whatever; therefore baptism is not intended for them." 

The next day, January 18, the council issued a de- 
cree that all who failed to baptize their infants be- 
fore the age of eight days were to be exiled. 


On January 2l the council issued a mandate to re- 
strain Conr'ad Grebel and Felix Manz .from holding fur- 
ther meetings. These meetings had been held for. sever- 
al years prior to 1525 > in various places in Switzer- . 
land; under the leadership of men called "readers". 
The meetings were called "Bible schools' 1 . These schools 
were the nuclei out of which the Swiss Brethren members 
were recruited. 

What would have been the natural thing for the % 
Zurich Brethren to do in view of the council's mandate 
of January 21, 1525? They probably met together to 
discuss their plight. In any case it is known that 
lf a few days" after the debate of January. 17 the Brethren 
met together, apparently in Zollikon, near - Zurich, and 
inaugurated believers 1 baptism. Conrad Grebel was the ... 
recognized leader of the Zurich Brethren and he it was 
who took the momentous step of founding Anabaptism on 
or about January 21, 1525. 

George Blaurock, a participant, leaves an account 
of the occasion: 

"...And it came to pass that they were together until 
anxious fear came upon them, yea, they were moved in 
their hearts. Then they began to bow their knees to 
the Most High God in heaven, and called upon Him the 
Knower of hearts, Imploring Him to enable them to do 
His divine will, and to manifest His mercy to them* 
For flesh' and blood and human forwardness did not mot- 
ivate them, since they well knew what they would have 
to bear and suffer on account of it. ; 

"After the prayer George of the House of Jacob arose , 
and asked Conrad Grebel to baptize him, for God's sake/ 
with the true -Christian baptism upon his faith and 
knowledge. And when he knelt down with that request 
and desire, Conrad baptized him, since at that time 
there was "no ordained minister to perform such work. 
After that was done the others similarly desired George 
to baptize them, which he also did upon their request. 
Thus they together gave themselves to the Name of the 
Lord in the high fear of God. ■ Each ordained the other 
to the ministry of the Gospel, and they began to teach 
and. keep the faith. Therewith began separation from 
the world and Its evil works.. ." 

Conrad Grebel was led to evangelical faith by Zwingli 


But once Grebel began to read God's Word with an ear- 
nest determination to follow God in everything^ he sim- 
ply had to come to a break with the Roman priest, 
Zwingli. There was no choice. God had to be obeyed 
at the cost of liberty, yea, of life itself. The 
Brethren saw the issues; they knew what the consequences 
of their decision would be; they did what they knew God 
required of them. And thus was Swiss Anabaptism born. 
God Himself kindled the light that has- shone, though at 
times rather weakly, for more than four centuries. To 
Him be all the, glory. 

Adapted from "Glimpses of Mennonite History and Doctrine" 

by John C. Wenger 


Nov. 19 - Salida, Calif. 'Wakarusa, Ind. . 

Nov. 26 - Salida, Calif. (Lovefeast) Wakarusa, Ind. 

Dec. 3 - Salida, Calif. Wakarusa, Ind. Covington, 0. 

Dec. 10 - Mi Wuk, Calif. Rossville, Ind. 

Dec. 1? - Salida, Calif. Wakarusa, Ind. 

The Salida Congregation have set November 25th arid 
26th for our Fall Lovefeast Meeting. A hearty Invita- 
tion is extended to members and friends to attend. 

—Daniel F. Wolf 

Children 1 s Page (continued) 

arrested and put in prison. But Jesus they could not 
resist because He had the power of God. He said, "Go" 
and they couldn't get away fast enough. Not one of 
those hardened merchants dared to defy the Son of God. 

No doubt the word soon got -around in Jerusalem that 
Jesus had cleansed th : e temple of this crowd of thieves. 
-The people were hoping for just such an one. "Could 
this be the promised one, the Saviour of Israel?" 

This was the only time that we read of Jesus using 
violence with any one. It was very important at this 
time that Jesus teach the people that God could not 
tolerate their wicked ways. 

— Rudolph E. Cover 



After the wedding in Cana, Jesus went to a town 
called Capernaum with His mother, His brothers and His 
disciples. This meant a journey of seventeen miles or 
so down a steep mountain road to the lake. Jesus did 
not stay here long but after a few days started for 

It was Passover time again, and as He travelled 
along with some of His disciples He may have explained 
to them the true meaning of the. Passover service and 
why it was that so many lambs had to be killed on that 
night in Egypt before Israel escaped that wicked 
Pharaoh j the king of Egypt. He may have told them how 
the Lamb of God who was Jesus, must die for the . sins 
of the world so that all who would accept and believe 
on Him would be. received into His eternal kingdom. 

It was a long walk to Jerusalem, and soon they were 
travelling with many other people. It Is likely that 
the news of the miracle of turning water into wine had 
spread among the people, and they were talking a lot 
about Jesus. He no doubt did many miracles of healing 
on the way for the scripture says that when He was in 
Jerusalem at the Passover, many believed on His name 
when they saw the miracles He did. 

As they came near the temple they could hear the 
noise of the traders crying out trying to get the people 
to buy some animal or bird to sacrifice in the temple. 
How could they do such things in the Holy Temple of 
God? Making a whip out of some small pieces of rope, 
Jesus drove them all out — the merchants, the cattle, 
the sheep — and He said to them that sold doves, "Take 
these things out of here and don ! t make my Father's 
house a house of merchandise." Then Jesus poured their 
money out over the floor and turned over their" tables. 
What do you think would have happened if anyone but 
Jesus had done such things? Why -those men wouldn't 
have stood for it. at all and would have had such a one 

(continued on page 15) 


VOL. -14. - DECEMBER, 196? , NO. 12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the 50uL" 1 Peter 2: 1 1 


Angels, from the realms of glory, 
Wing your flight o'er all -the earth; 
le who sang creation* s story, 
Now proclaim Messiah's birth. 

Shepherds, in the field abiding, 
Watching o'er your flocks by night y 
God with man is now re siding ; 
Yonder shines the infant light* 

Sages, leave your contemplations, 
Brighter visions beam afar; 
Seek the great Desire of nations; ■ 
Ye have seen His natal star. 

Saints, before the altar bending, 
Watching long in hope and fear, 
Suddenly the Lord, descending, 
In His temple shall appear ♦ •; 

Sinners, wrung with true repentance, 
Doomed for guilt to endless pains, 
Justice now revokes the sentence, 
Mercy calls you, break your "chainfe. 

Com©; and worship, come and worship, 
Worship Christ, the newborn King. 

by James Montgomery 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members cf The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 

Therefore the Lord himself shall give you a sign; 
Behold j a virgin shall conceive, and bear a son, and shall 
shall call his name Immanuel. 

Isaiah 7:14 

And the angel said unto her, Fear not Mary: for thou 
hast found favour with God. 

And, behold, thou shalt conceive in thy womb, and 
bring forth a son, and shalt call his name JESUS. 

He shall be great, and Shall be called the Son of 
the Highest:' and the Lord God shall give unto him the 
throne of his father David: 

And he shall reign over the house of Jacob for ever; 
and of his kingdom there shall be no end, 

,'5t. Luke 1: 30-33 

And she brought forth her firstborn son, and wrapped 
him in swaddling clothes,' and laid him in a manger; 
because there was no room for them in the inn. 

And there were in the same' country shepherds abiding 
in the field, keeping watcH over their flock by night. 

And, lo, the angel of the Lord came upon them, and 
the glory of the Lord shone round about them: and they 
were sore afraid. 

And the angel said unto them. Fear not: for, behold, 
x bring you good tidings of great joy, which shall be 
bo all people. 

For unto you is born this day in the city of David 
a Saviour, which is Christ the Lord. 

And this shall be a sign unto you; Ye shall find the 
babe wrapped in swaddling clothes, lying in a manger. 

And suddenly there was with the angel a multitude of 
'■he heavenly host praising God, and saying. 

Glory to God in the highest, and on earth peace, 
^ood will toward men. .... 

' St Luke 2:7-14 



!r Unto you is born this : day. .. a„ Saviour ♦"> In this 
statement we; See the closeness of the cradle and the 
cross. Here we see that the message of -Christmas is 
personal — unto you; -is present — this day; .and it is 
precious — a Saviour, 

One of the. saddest and most striking facts- of !; "■•■ 
history is that , in spite of the* personal,- present-, v ' : 
and precious message of Christmas, many hissed Christ' 
when He came. : A few shepherds and a few Wise 'Mefr" saw- 
Him. Later in life He came unto His own, yet He was 
not received. Though the world was made by Him, it 
knew Him not. 

Why was He missed by so mafty? Why do we miss Him 
today? * 

For one thing, we don't have tiiite for Him, We are 
too busy. Bethlehem was busy." Business was brist— -- 
ling. Jesus always comes at such a busy time,'' * ■ 

Christ comes when life is full.' He comes to ysuth 
when life looks full of possibilities and says, ''Give 
me your life, your attention, your talents; come, 
fellow me.'" He- comes to middle' age when life is busy 
and asks to be Lord of life. But because we are busy , 
we plan our life as though He never came : and thus we 
miss Him, " : 

We miss Christ because our lives are filled with '- 
other things. Our lives, like the ihh, are so filled 
that there is no room for Him. Israel h^d' looked- 'for- 
ward to His coming for centuries. Tet even while- they 
pondered the 'prophecies, they packed their lives with 
their own" programs. It is possible, you know, at the 
very time we celebrate His birthday, to be so takenup 
with 'tinsel, toys, -trees, and travel that we miss HIM. 
We can have our lives so filled -with other things that 
there is no room for 'Him. Filled, yet empty of ' Christ — 
and also^empty of poWer, peace, and joy. -- Someone has 1 
written: « ,:/ - - " ; '-- '•; i 

little* inn of Bethlehem, -' '-■ " :v: ' 


How like we are to you I 
Our lives are crowded to the brim 

With this and that to do — 
We're not unfriendly to the King; 

We mean it well, without doubt; 
We have no hostile feelings — 

We merely crowd Him out. 

We miss -Christ also because we don't want to abcept 
the kind of king He is* Not only Herod didn't want 
Him. His own didn't want Him either. It came to a , 
climax on the cross of Calvary. Here men demonstrated 
that they did not desire Him. 

Why? What kind of king is He? 

He is a king of complete humility. His was a life 
of condescension. He came contrary to earthly think- 
ing. He lived with no place to lay His head. He 
sought to serve rather than to be seen or to be served. 
He had the audacity to tell others to do as He did — 
to wash another's feet, to be servant of all, to be 
content to sit on the lower seat* 

No wonder men missed Him. The human heart is proud 
arid does not readily -desire such a king. 

■He is a king who demands complete loyalty. He 
claimed to be King. His praise could be chanted 
through the centuries if He had only been content to 
expound nice ideas and to play another part. But this 
Man claimed to be King. He expected explicit and im- 
plicit obedience of His followers. He did not hesitate 
to ask for first love and life itself. Man looks for 
a savior who will release from Roman rule but let him 
Is his own boss. But when one comes to Christ, he 
places there his gold or riches, his frankincense or 
worship, and his myrrh or his very life. 

Jesus is a king who demands complete sincerity. He 
was hard on hypocrites. He spoke of their dishonesty 
which puts importance on appearance, which strains at 
gnats and swallows camels, which lauds oneself and 
-lowers others, which lacks sincerity in worship, and 
which knew the letter of the law and lacked the spirit 


of the law, Jesus called such whited sepulchers full 
of dead men's bones . They would not accept a new ver- 
sion nor would they apply the old one. 

Christmas is a call to search hearts... The truth of' 
Christmas can touch and transform. Yet it can be cast 
aside by our busyness and by our refusing to surrender 
to the King who came. ' We too can miss Christ for these 
same reasons. _ 

Christmas is not only a revelation; it is really a 
revolution. It should cause us to go with the message 
as the shepherds did, and to follow. as the Vase Mer^" 
did. For a -revelation is given only to the, obedient 
and a. star is given only to those committed ^ to follow 
and pour out life f s treasure. 

Shepherds of men still seek Christ and tell others 
the message. Wise men still seek Him and. return, 
changed men, another way. Faithful worshipers, still 
recognize Him and proclaim Him as the fulfillment' of 
all God is. and .says. To such Christmas is not a holi- 
day but a holy day. 'it is a time not merely marked on . 
the calendar but a tiipe of rededication. . . "/] 

Editorial in- 1963 -"Gospel' Herald" 


That the latter days of the Christian dispensation 
are upon us has been visibly demonstrated and proven* 
by the miraculous fulfillment of God r s prophetic' word' 
in the restoration of His chosen people to their' an- 
cient homeland after centuries of their dispersion to 
the four quarters of the world; much of which" has come 
about within the last twenty years, but' not without 
desperate opposition from, the multitude of" Arab nations 
around them, which is in direct fulfillment of Psalm 
83:2-5, "Come and let us cut them off from being a 
nation; that the name of Israel may be no more in re- 
membrance." But the late six day war in which the 
Arabs so far exceeded the Israelis in numbers and in 


weapons of war bears perfect testimony to the truth of 
Isaiah 54:17, "No weapon that ; is formed against thee 
shall prosper; and- every tongue that shall rise against 
thee in judgment -thou shalt condemn. This is the her- 
itage ■ of the servants of the Lord, and their righteous- 
ness is of 'me j saith the Lord." That the armies of 
Israel were miraculously victorious over the hoards 
and weapons of the Arab armies can be seen with un- 
blemished vision, "God moves in a mysterious way, His 
wonders to perform^ He plants His footsteps in the sea, 
And rides upon the storm." The fact that Israel has 
beeri barred from possession of the ancient city of 
Jerusalem for about two centuries but is now in posses- 
sion of it, would seem that the city is no more trodden 
down by the Gentiles, and that the Gentile time is 
ne-arly run. It is quite evident that Jacob's trouble 
may not yet be at its termination. For it is written 
in -Jeremiah 31: 9 , "They shall come with weeping, and 
with supplications will I lead them; I will cause 
them to walk by the rivers of waters in a straight way, 
wherein they shall not stumble; for I am a father to 
Israel,, and Ephraim is my firstborn." 

In the 34th to 39th chapters of the prophesy of 
Ezekiel is a vivid preview of what Is yet in store for 
Israel, when Gog and his allies go to take a spoil and 
to take a prey of Israel's accumulated wealth and rich- 
es but will be utterly defeated in his greed for as- 
piration and worldly ambitions, for at that time the 
lord's fury will come up in his face and a great shak- 
ing shall then take place in the land of Israel'. And 
J ;-hey and all their bands shall fall upon. the. mountains 
of Israel and become a prey and a feast to the raven- 
jus birds of every sort. Israel must and will be 
gathered to her ancient homeland, and no earthly power 
-an defeat the purposes of Almighty God who knew. the 
end from the beginning, and finally the words of the,. 
prophet Ho sea will become a living reality where he 
tsays (chapter 6:1) "Come and let us return unto the 
Lord: for he hath torn, and he will heal us; he hath 
smitten, and he will bind us up,. After two days 

THE ■ PILGRIM- ± — ~- 7. 

(thousand, year days) he will REVIVE'' uts'J "' in the thircF ' 
day (thousand-year reign of Christ) he will raise' 4s : ? 

up, and; we shall live in his sight." The Lord' said' of - ■ 
Israel,, ,f I have loved the© with an everlasting love; '-- 
therefore with lovlngkindness have I drawn tiideV"'- : '- "' 
What a glorious turn" in The life of Israel when the 
Lord will take away their, stony heart, and give them 
an heart of flesh and a new spirit and a new realisa- 
tion that they are God's people and that. He is their 
God f .Of the special affection in the heart _ of G6'd ; for 
Israel it; is, said, "For I am with thee saith' the.. Lord,.' [ 
to save .thee: though I make a full end of all' nations' - 
whither I : have. scattered thee,* yet will- 1 not'm^k'e a r: 
full-end ofrthee: but 1 will correot thee, in measure, : 
and will not leave thee altogether .unpunished, For I : 
will restore health unto thee, and I .will heal thee of ' ; 
thy wounds saith the Lord. Therefore they shall come" 
and Tsing'in. the height of Zion, and shall flow together' 
to the goodness of the Lord, for wheat, and for wine, 
and. for oil, and for the young of the flock and of the" 
herd; and their soul shall be as a watered garden; 
and they shall not sorrow anymore at all," 

Now when all this will_h.ave Q.orrie about, 'then shall, \] 
have come to .its fullness the., words of the .angel to \. 
Mary, the mother of Jesus, (Luke 1:31-33) '-''And >ehold r . 
thou shalt conceive in thy womb, and bring forth a 'son, 
and shalt call his name JESUS. He _ shall, great .and 
shall be called the Son of the Highest; , -And the lord 
God" shall give unto him the throne of his, fat he rV David:.. 
and he shall reign over the house of Jacob' for ..ever*'.. 
and of his kingdom there shall be no : 'end.. " ." Now, dear " 
Gentile Christian, these days in .which we.npw liveware 
momentous days— days that should animate our. souls in' 
solemn meditation and rejoicing that ere long we .may 'be 
delivered from this world of sin wherein " is '^istres^ of 
nations with' perplexities, looking for the' blessed hope, 
and -the glorious appearing of the greatjj^d^ and ;pu|7 

Saviour Jesus Christ. j" . '"' v ' ^'"^ ^ li ' 
. . ; 7 .■ — Davxd A. Skiles . //;■ 

Rossville,- Indiana >;>*-/■;;! 
Editors' note: We believe that some of the messianic 


prophecies cited above are not confined exclusively to 
the future mellenial age/ but began to have their ful- 
fillment in the birth of Christ and in the subsequent 
regenerated remnant of Israel who were baptized with" 
I he Holy Ghost and became the Church of Jesus Christ. 


Another Christmas season is here and the thoughts of 
millions of people in this country are on the giving of 
gifts. Gifts range from the practical to the useless; 
from trinkets to treasures. This has become such a 
time of gift purchasing that the economy of many large 
companies, factories and businesses has become depen- 
dent upon the month of December. 

Where I work we sell many gifts and I can testify of 
the folly of much of the gift purchasing. Today in our 
land we have so much that it is a real problem for many 
to buy gifts that can be used or appreciated. Over and 
over. we hear the expression, "I can ! t think of a thing 
to give him. He has everything I" One customer asked 
to see a small electric can opener as a possible gift 
for his wife. The wife already had a large one. 

Many new items being produced today are made spec- 
ifically for the gift market. One new item is described 
on the box, not as a useful, dependable item, but as 
a new and different gift idea. 

All this is indicative of the times. Materialism 
faces us on every hand and threatens to creep right in- 
to our lives. As Christian people we must understand 
the deceit fulness of such an environment. Jesus tells 
us > (Luke 12:15) "...Take heed, and beware of covetous- 
"°ss: for a man's life consisteth not in the abundance 
of the things which he possesseth." We must not be . 
3^ept ,into the growing tide of materialism. Neither 
io we wish to disregard the celebration of the Savior's 
birth just because the world celebrates In an ungodly 

Giving of gifts is not wrong. We can honor the Lord 


in "our gift -giving if we have the right spirit. We 
would like to propose a reduction "in Christmas spending 
and an increase in Christmas giving. Besides exchang- 
ing gifts with our friends, let us devote more of our 
means to giving to those who really need it. While 
materialism and luxury are prevalent around us, there 
are areas of great need even in our own country. 

We quote Edgar Stoesz, Director, MCC Voluntary Ser- 
vice in the "Evangelical Visitor": 

"The average American is so preoccupied with main- 
taining the highest standard of living the world has 
ever known that he is blinded to the needs which sur- 
round him. While America is talking about the "Afflu- 
ent Society" and concerned over neurosis in the suburbs, 
between 40 and 50 million of its residents (one-fourth 
of its population) are, according to a survey and defin- 
ition of the Bureau of Labor statistics, living in a 
state of deprivation. Many of these persons live in 
deplorable circumstances. 

"Where does all of this poverty exist? The average 
person is not aware of the acute needs in his own com- 
munity , Poverty is often off the beaten track. The 
public travels by "on the other side" on modern inter- 
state expressways which, for the most part, avoid 
the "eye sores." 

"It is possible to be in the presence of poverty and 
not recognize the misery it holds for the persons so 
enslaved. An antiquated home in the mountains of West 
Virginia appears scenic and restful to the tourist, 
but it provides inadequate shelter for those who call 
it their home. 

"Even when poverty is recognized, many people excuse 
themselves from the need to help on the basis that the 
poor do not really want a better life. One of the more 
frequently heard arguments runs as follows; "Surely 
with a little hard work, they could, in this land of 
unlimited opportunity, improve their lot. They are 
bad managers and lazy." 

"But why are they bad managers and lazy? Many have 
not had the benefits of a good education or a stable 
home life. Poverty has taken its toll in loss of 

10 ■ ■ '-:■ : . . Li fgHE : -PILGRIM 

human initiative. '"These people mufet -~be helped before • 
they. .can ."help themselves* " '- ■ "-"'•- »■>•-. f:;/ s -i - , -.• 

H Tlie ; story is told' of a "Russian Czar"who : " went to'. \r 
the theater to "see a play. The plot of the' play was ">"■ 
very sad, causing the Czar to weep. When "the "plky'w&s- 
finished he went. outside to find that 'while he had ""■■ '■-<' 
been weeping over the imaginary plight of the story 1 £-"•' 
hero his coachman had died of cold' and exposure v n - ■■ 

It we are. not aware ofrpeople in' need 'around us and 
in other .parts of the world ,, we' can certainly find out - 
from, organizations working in these areas.' ' ■ '■■"•'• 

Regarding, gifts; and aims, Jesus 'asks, "If ye do' good 
to them, which do "goad to" you, what thank have ye? .' . ."' 
But (iq gQO&y. and. lend;, hoping for -nothing again; and 1 
your reward shall be great...' Give, and it shall be""" ' 
given, unto' ; you. ,r ; Jesus also 'said, u But when thou doest 
thine' alms , let riot thy left hand know what thy right 
hand .. doet h 9 " 

Paul asks the Corinthians, "What hast thou that thou 
didst ; '.not" receive?" In the same chapter (I Corinthians 
4) .he .tells them;, '" It is required in stewards, that a 
man be. 'found faithful." This, refers mainly to spirit- 
ual gifts and the stewardship of < the Church. But it is 
brue regarding material possessions as well. Have we* v ' 
anything that we did not- receive from God? Are we Re- 
quired to be. faithful stewards- In this matter- of -using--- 1 
our material, possessions? In our country with mater- ; ' 
ialism around Is hard to have the proper perspec- 
tive regarding how many possessions we should have— 
where necessity ends and luxury begins. But we could '' 
well. gauge our giving- by the saying : ■ "Give until" it 
hurts and ' then' give' some more' tiil it feels good'!" -■- ■ 

In thinklrigof our responsibilities-*/ iet" us remember 
how -much has been; done.; for uhf God. gave His onl^ Son: 
Jesus gave.. His l±£ey fhf'Kolj Spirit;' is 'freely given ■ 
to us— all that we might' have' the _ priceless gift of- / - 
eternal life. % Let .us also remember'""', > .ye are ridt v your 
own. r Fpr, ye are t>o£ght; with' a : price:';' 'therefore glor- 
ify God 'in _you'r bdd^, 'and. In you spirit, which' are'" v- . 
God's. Thanks be Unto God for His unspeakable gift # :" - 

— L.C. 

MENNO SIMONS (1496-1561) 

In 1496 a Dutch couple of Witmarsum in Fries- 
land named their infant son Menno. Since the 
name of Menno f s father was Simon, the custom of the 
day in Holland made the child 1 s name Menno Simons- 
soon — called Simons for short. As a youth Menno 
received training for the Catholic priesthood, 
perhaps in the Franciscan Monastery at Bolsward, 
near Witmarsum. In the monastery Menno received 
training in reading and writing Latin and in a 
study of the Church fathers, but he never read 
the Bible. In 1524 he was consecrated as a priest, 
and for seven years he served in the Pinjum 
parish near Witmarsum. In 1531 he was transferred 
to his home town where he served for five more 
years. His work as priest consisted in the 
celebration of the mass, in offering prayers tor 
the living and the dead, in baptizing infants , 
in hearing confessions of sin and, unfortunately, 
in playing cards and drinking. Until this time 
Menno had feared to read the Bible, for only the 
Catholic Church, Menno had been taught, could in- 
fallibly interpret the Scriptures. 

The story of Menno } s conversion is interesting. 
One day in 1525 , during the first year of his 
priesthood, while he was celebrating the mass, a 
doubt crept into his mind as to whether the bread 
and wine actually became divine » Menno first 
thought that this was a suggestion from the devil, 
and he tried by using the confessional to get it 
out of his system. After much worry Menno finally 
decided upon a course of action. He resolved to 
study the New Testament. This was a most important 
decision, for in the end it was bound to lead him 
from the Catholic Church; he finally had to choose 
between following the Word of God and following the 
Church. For Menno this was a very hard decision. 


In 1531 Menno Simons heard of an incident which 
became the occasion for his second soul-struggle* 
Jan Trijpnaker, a Melchiorite, had baptized a Dutch-* 
man named Sicke Freerks in 1530. Freerks was executed 
for his faith at Leeuwarden on March 20; 1531# Menno 
Simons wa's : exceedingly astonished; the idea of a 
second baptism was for him completely new. To the 
horrified Menno now came the question: Is the Gatholic 
Church also -unbiblical as to baptism? Again Menno 
turned to the "writings of the leading reformers. 
Luther said that infant baptism was justifiable 
because babies have "hidden faith," just as a believing 
adult is also a Christian even while he is asleep, 
Martin Butzer said that infant baptism was a pledge 
that the parents would give the child a godly train- 
ing, Henry Bullinger, Zwingli's successor in Zurich, 
said that just as the Old Testament sign of the 
Covenant (circumcision) was performed on infanta, so 
also the New Testament sign of the Covenant' (baptism) 
shall be performed on infanta. - To Menno these 
arguments- seemed logical" enough, -but he was not* so 
much, interested in logic as in the Word of God. And 
he couldl find nothing of = infant baptism in the New 
Testament,, i 

Through all this strain and stress. Menno remained 1 
a Catholic priest. , He continued baptizing infants 
and saying mass. In fact he even accepted promotion 
to become head-pastor -at Witmarsum.- Menno was thus 
living a double life. He was believing one thing and 
practicing another. What would it' take to make Menno 
Simons follow the Lord in loving obedience? The 
answer, came In 1534-35 when the Munsterites came to 
Holland teaching their abominable and fanatical views. 
Kenno's own brother was swept along, with the deluded 
folks and- lost his life with them. They gave their ■ 
lives for- their error; was he not willing to give 
anything for the truth? . 

About April 1535 -Menno surrendered to God, crying 
for pardon and peace. What a decision this was for 
the Obbenites and: for 'the future Mennonite Church I 


Strangely enough Menno apparently remained in the 
Catholic Church and thus took the step which he had 
known for a long time was God's will for him. As 
was already mentioned he was probably baptized by 
Obbe Philips. Before we criticize Menno for his 
timidity, we should remember what this step meant for 

him. It meant that in the eyes both of the world and 
of the civil authorities he was a heretic of the 
worst sort, even more dangerous than an ordinary crim- 
inal. While Luther and Zwingli timed and modified the 

their programs to secure political protection, the 
Anabaptists went bravely ahead and organized a church 
which they felt was true to the teachings of the New 
Testament* For this step they were willing to part 
with possessions, friends, family, and even life itself. 

Obbe Philips and the Obbenites would not allow 
Kenno to live a private life for any length of time. 
It is true that for several months he evidently devoted 
himself to quiet meditation and study. During this 
time he probably preached on occasion but had no 
pastoral oversight. But a number of Obbenite brethren 
felt that Menno Simons ought to assume the duties of 
an elder. Consequently a deputation of brethren called 
on Menno and pleaded with him to accept the leadership 
of the brotherhood. Menno hesitated. The Brethren 
came a second time. This time Menno accepted the 
call. It was probably early In 1537 when Menno was 
crdained as elder (bishop). The ordination was 
assuredly performed by Obbe Philips, the Leeuwarden 
surgeon and founder of Dutch Anabaptism. Incidently 
Obbe himself later lost heart, laid down his ministry, 
and withdrew from the church; because of this Mennc 
called him a "Demas." Menno now took the lead in 
building up the brotherhood and saving it from the 
radical movements of the day. 

From 1536 until 1543 Memo worked in Holland. Soon 
after becoming an Obbenite he married a woman named 
Gertrude; her last name is uncertain; it may have been 
Hcyer. Menno «s family did not take first place in his 
life, although he no doubt did all he could for them. 

14- _-. T4®^-I£GR-IM-- 

His great work -was the 'proclamation of the " gospel 1c%\ " / 
Christ* About "1539- he ' called' himself a "homeless "■'" ' '"* 
man." ' Henho? p work was richly blessed of God j many n 
souls Were won ' and '■' strengthened through , his ministry; ''"*' 
One tribute "to , the . effectiveness of his work was t the\ 
opposition he .received. On December 7, 1542 Emperor. ", 
Charles?, "ruler," of Europe from the . Netherlands to*"; * \ 
Austria, issued a severe edict against him calling. for 
all to ban his literature \ give him ho help, food, or ! 
shelter and. offering a reward for his arrest.' 

: During the/ years 1541-43 Merino labored in and about 
Amsterdam. In these years, he .* also found time to do 
some /writing!,. . He^ published seven books and booklets 
from : 1536 : to: 1543V 

fiehno spent a few months in East Frlesland in 1543*, 
then, labored in. northwest Germany, for several years 
(uniil 1546)'. ■ Menno then removed to the Rhine land and 
worked in the bishopric of Cologne for two years, 

1544-46; . ; \ ; :\ 

.With/his sick wife and children, Menno fled to 
Hoiste in '.in. northern Germany, along the : Baltic, in 
1546*, First he lived at Wismar, later at a place 
called Wuestenfelde a The latter was located between 
Manburg and Luebock. ..In 1550 Menno wrote' his 
CONFESSION OF THE 'TRIUNE GOD against Adam Pastor, a 
Mennonite "minister who had become unsound in his view 
of Christ, " The last, years of Menno *.s life were spent 
in writing. /He revised a number of his earlier 
productions and translated them into the dialect of 
the region where he was then 'living. . , : // 

> The closing ;^ears;pf Menno r s/ life were also dark- ' ' 
ened'by dissension. "wlthlh 'the church. The great ' ; ^ 
problem was, How strictly shall thd "ban" be observed*?" 
Some of the Dutch leaders" were unreasonably harsh in ' 
their views, so much so that at the great Strasburg' "" 
Conference ! of 15.57. 'over fifty bishops dissented' from 
the strict/ views of 'their Dutch brethren ; The next/ '. 
year Merino wrote £0 Reyn .Ecles", his, br6the,r-in-law, 
v O Brother 'fi^ynT If : cmly;! could be with you ever! a \\ 
half day and tell you something of my sorrow, my grief 


and heartache j and of the heavy burden which I carry 
for the future of the church* ». .There is nothing on 
earth that I love so much as the church; yet just in 
respect to her must I suffer this great sorrow/' 

Menno Simons had no easy life* He was always poor 
in this world 1 s goods, being forced to appeal to his 
brethren for financial help. Yet the Lord stood by ' 
him and preserved him from all his enemies. _ "' He died . 
on his sickbed January 31, 1561, twenty-five years 
after his renunciation of Catholicism. 

Menno Simons is undoubtedly the greatest figure in 

the history of the church which now bears his name. 
He had a sane, and balanced program of promoting both 
an evangelical. faith and holiness of life. He' was 
a fearless leader who aimed at complete loyalty to the 
Word of God; and he was a good, practical writer. It 
is true that -John Calvin said of him, "Nothing could 
be more arrogant and more impudent than this donkey," 

but this is just a specimen'' of the mud-throwing of 
those days.. 

No great monuments have ever been erected to the 
memory of Menno Simons. In the year 1879 a simple 
shaft was placed near Witmarsum, and in 1906 a granite 
stone containing a bronze plaque of him was dedicated 

at the site- of Wuestenfelde, But Menno Simons » 
greatness cannot be measured in terms of monuments 
nor even by the size of the Mennonite Church. Only 
on that Great Day when the workers come Heme, bring- 
ing their sheaves with them, will the true character 
of Menno* s work be manifested. 

Adapted from "Glimpses of Mennonite History and Doctrine 11 

by John C* Wenger 

(This concludes our simple series of studies of the 
Reformation. Next month in our Historical' column we 
plan to start a study on the history of the city of. 
Jerusalem by Brother Glen Shia?k. — L*C*) 

MILLER - A son, Gary Fredric, born to Fred and Erma 
Miller of Mi Wuk Village, California on December 16. 

16~" 'SI 1TZ THE PltfiRBf 



Nicodemus was a ruler of the. Jews,, "a .'member- of the.. 
Sanhedr in" which was their highest council. He was a 
good man. and when he heard of the miracles that Jesus 
did he decided to go and have a talk with One Who most* 
certainly was a man of God. Many of the rulers didn't 
like Jesus, so Nicodemus decided. to go to Jesus at night 
when no one would see him. .'.'". 

When Nicodemus- found Jesus he said, "Rabbi, we .know 
that thou art a teacher come from God: for no man can 
do these miracles that thou dcest, except God be with 
him." * \\,. ' 

Jesus answered, "Except a man be born again, he 
cannot see the. kingdom of God*" 

Nicodemus must have looked puzzled for he said, 
"How can a man be born when he .is old?" 

Jesus .wasn't talking about the birth of a baby but 
about what happens to the heart of a person when the 
Holy Spirit comes into it. The change is so complete 
it's like being born again. ^ Jesus explained that we 
can't see the wind but we can hear the sound of it. 
So it is with those that are born of the Spirit, We 
can't, see the Spirit but we can see the way people act. 
If we are. led by the good Spirit we will be kind and 
true and gentle, loving good and hating evil. Even 
though Nicodemus was a ruler and teacher he did not 
understand this and needed to be taught. Everyone can 
learn from the- simple, teachings of Jesus. Jesus wants 
ycu : to come to Him and learn of Him. He can change, 
you into a good person who will always want to do 
what is right. 

What did Nicodemus do- for Jesus? ' .--. ■ 

("John 7:50,51 and John 19:39-42) 

1 — Rudolph E * -Cover